Home » Violence
Category Archives: Violence
I want to study Criminology
This is the time of the year we meet a lot of prospective students who come to one of our discovery/open days telling us why they wish to join us! I have taken some of their ideas and put them into content reflecting on our curriculum and the programme(s) we offer at the UON
I have read something in my sociology textbook, it was talking about deviant behaviour, and I thought to myself; that is interesting! I was reading in a psychology textbook something about a doll that adults are hitting and the kids watching them emulate their behaviour and I thought, if that explains the behaviour in my school when the kids used to fight. I was going over my notes in religious education talking about ethics and morality and I wondered if we are born with an innate moral compass that tell us right from wrong. The starting point in all three examples is curiosity. We explore some ideas at school, we hear stories in the news, and we are intrigued. The name sounds interesting because at the end of deviance lies crime, in the explanation of doll hitting the behaviour is violence and at the end of the questions about morality, rests criminality. For some others the curiosity comes from a true crime book that describes how a monstrous killer was able to kill two schoolgirls whilst joining the town in their search: or after watching a documentary of this female serial killer who worked as a sex worker and occasionally killed her punters. Maybe it was that crime series about this seemingly nice, terminally ill schoolteacher who started making drugs and selling them to gangs.
Any of the above sound exciting, interesting to enroll in at a university of your choice. In fact, every year hundreds of UK students will choose to study criminology in one of the different available ways to study it across the country. The curiosity and interest materialise and in recent years criminology has overtaken several cognate disciplines in terms of student numbers. Universities have invested in teams delivering renditions of criminology across the country. Our version of criminology is focused on multidisciplinary perspectives exploring different theoretical conventions and helping our students to grow in confidence in an area that is both fascinating and complex. Firstly we dispel the mythology on criminology from the reality and the scientific explorations of the discipline. We provide the relevant examples to see the evolution of thought and the development of perspectives. Then we work with our students to acquire the skills to seek out the information that will become their knowledge base. We encourage the development of independence, creativity and critical analysis.
In a recent session with finalists, one student commented that she found criminology challenging. It is a discipline that looks at crime and its aftermath but also considers that as a phenomenon crime is a social construct. In other words, of course its complex; we are talking about harm and the effects/causes it has on individuals and the wider society; but understanding how crime is generated, the impact it has and the ways we can address the “problem of crime” is an insightful educational experience. Like going up a mountain, you may feel the strain and pain of doing it whilst at the base camp or halfway but once you reach the peak, you get views of something else. For those who wish to join us; be open to new perspectives and be prepared to have your mind blown!
To find out more, please visit:
BA (Hons) Criminology with Psychology
Share this:
It’s all about perspective…
Within criminology, and other social science disciplines, the understanding that knowledge is socially constructed and meaning is given to things from people and their interactions is particularly pertinent: especially for researchers involved with people. And ‘perspective’ can be challenging to navigate, challenging to be critical of and challenging to recognise within and outside of a research context. Thinking about the public, the understanding of the nature of knowledge is often taken at face value and not viewed critically; perhaps a skill or requirement which should be part of mainstream education, then again maybe not. Consider the below example, your thoughts and attitudes towards the actors, actions and outcomes… consider your perspective.
A boy begins testing boundaries with his father, he deliberately disobeys him around where he can go and what he can do. He even encourages a friend to join him on his adventures: ducking away from the adult eyes that are watching over them. The boy is told off for putting himself and friend in a dangerous situation, and he appears sincere for his mistakes. Alas, he finds himself in trouble again; this time with dire consequences. The boy’s father dies trying to get him out of trouble. The boy runs away to a place where his past is unknown, and joins a group of outcasts. He grows up into a young man on the fringes of society. He is persuaded to return home, whereby he is involved in a violent fight, which almost results in his death. Luckily, he overcomes his opposition; finding himself with a only a few cuts and bruises. His opponent is forced to flee. He is triumphant, but at what cost?
This is one perspective and overview: from an outsider looking in. There are other ways to describe the example below (which we will come on to), but firstly: what are your thoughts on the young boy and his behaviour? What outcomes are required, if any, and at what stages of this boy’s life? Is this something which requires support, love and care or surveillance, control and discipline?
Another way of looking at the above scenario is to watch the Lion King (1994).1 The young boy in question is Simba. Maybe you already spotted that, maybe you aren’t familiar with the story or perspectives the film is told by. Perspectives matter….
- For those less familiar with Disney animations, the themes are also apparent within Shakespeare’s Hamlet (c. 1600). ↩︎
Share this:
Justice or Just Another One?
Luckily I’ve never been one for romantic movies. I always preferred a horror movie. I just didn’t know that my love life would become the worst horror movie I could ever encounter. I was only 18 when I met the monster who presented as a half decent human being. I didn’t know the world very well at that point and he made sure that he became my world. The control and coercion, at the time, seemed like romantic gestures. It’s only with hind sight that I can look back and realise every “kind” and “loving” gesture came from a menacing place of control and selfishness. I was fully under his spell. But anyway, I won’t get into every detail ever. I guess I just wanted to preface this with the fact that abuse doesn’t just start with abuse. It starts with manipulation that is often disguised as love and romance in a twisted way.
This man went on to break me down into a shell of myself before the physical abuse started. Even then, him getting that angry was somehow always my fault. I caused that reaction in his sick, twisted mind and I started to believe it was my fault too. The final incident took place and the last thing I can clearly recall is hearing how he was going to cave my head in before I felt this horrendous pressure on my neck with his other hand keeping me from making any noise that would expose him.
By chance, I managed to get free and RUN to my family. Immediately took photos of my injuries too because even in my state, I know how the Criminal Justice System would not be on my side without evidence they deemed suitable.
Anyway, my case ended up going to trial. Further trauma. Great. I had to relive the entire relationship by having every part of my character questioned on the stand like I was the criminal in this instance. I even got told by his defence that I had “Histrionic Personality Disorder”. Something I have never been diagnosed with, or even been assessed for. Just another way the CJS likes to pathologise women’s trauma. Worst of all, turns out ‘Doctor Defence’ ended up dropping my abuser as he was professionally embarrassed when he realised he knew my mother who was also a witness. Wonderful. This meant I got to go through the process of being criminalised, questioned, diagnosed with disorders I hadn’t heard of at the time, hear the messages, see the photos ALL over again.
Although “justice” prevailed in as much as he was found guilty. All for the sake of a suspended sentence. Perfect. The man who made me feel like he was my world then also tried to end my life was still going to be free enough to see me. The law wasn’t enough to stop him from harming me, why would it be enough to stop him now?
Fortunately for me, it stopped him harming me. However, it did not stop him harming his next victim. For the sake of her, I won’t share any details of her story as it is not mine to share. Yet, this man is now behind bars for a pretty short period of time as he has once again harmed a woman. Evidently, I was right. The law was not enough to stop him. Which leads me to the point of this post, at what stage does the CJS actually start to take women’s pleas to feel safe seriously? Does this man have to go as far to take away a woman’s life entirely before someone finally deems him as dangerous? Why was my harm not enough? Would the CJS have suddenly seen me as a victim, rather than making me feel like a criminal in court, if I was eternally silenced? Why do women have to keep dying at the hands of men because the CJS protects domestic abusers?”
Share this:
State Crime
A year ago, on this day a terrible accident took place. Two trains collided head on: a passenger and a cargo train. The crash was ferocious, following a massive bright explosion, that was heard for miles. The official count of fatalities are 57 dead and over 100 injured, some of whom very seriously, one of whom at least on a medically-induced coma. The term accident implies something that happened unintentionally and unexpectedly. As the story emerged, different elements came to the surface which indicated that what happened, was not unexpected. The people who worked in the train service raised the alarm months, if not years in advance, sending official statements to the relevant departments and the minister for transport. There were several accidents months before the disaster and there were calls to correct the infrastructure, including the signalling system. Several politically motivated appointments in key positions also meant that the people in the organisation at certain levels lacked the expertise and knowledge to work with the complexities of the railways. The employees’ protests were largely ignored as they never received an official response. So, was it an accident, a disaster, or a crime?
I have left the details, names and even the country of the disaster out, for one reason only. This tragedy can happen in any place at any time and for any kind of people. The aftermath leaves people wondering why it happened and if it was preventable. The pain of those who lost loved ones transcends borders, race, and origin. The question posed earlier remains. Worldwide we have seen similar disasters some of which have permanently marked the local and international community. It is the way we deal with the aftermath that will partially answer the question of what this tragedy was. A disaster goes in deep highlighting questions such as; what do people pay taxes for, what is the role of the State and how important is human life?
People in position of power were warned about it beforehand. There were similar incidents that should have signalled that something wasn’t right. There was underfunding and lack of staffing. All of these may have happened separately, but considered together, they cannot support this being an accidental event. It was a disaster waiting to happen. Then the question is whether this event is a crime or not. Crime is usually seen as a social construction of individual behaviour in conflict with social conventions. This focuses crime onto an action by an individual and therefore the motivations and intent focus on the usual gains, opportunity and other personal rewards. This approach largely ignores an entire section of criminology that deals with harm and social injustices. A crime of this magnitude has individual actors who for their own motivations contributed to the disaster. Nonetheless this is something bigger; it encompasses, services, organisations, departments, and ministries. This is a State crime. Different parts of the State contributed to the disaster and once it happened, they tried to provide a harried response on an individual’s fault…human error.
Years ago, in another place the toxic gases of a plant killed and blinded thousands of people; a nuclear cloud was released in another incident and people were made to evacuate their homes for ever. Some years ago, a fault in a type of plane grounded an entire fleet after a couple of crashes. A terrible earthquake which revealed errors in construction and design. Boats full of people sinking and no one seems to take any notice. A similar picture in most disasters: people looking for their loved ones, feeling powerless in front of a State that took decisions to ignore the risk and the calls of the experts. So, what does this train disaster, the plane crashes, the boat sinkings and the earthquake destruction have in common? They are all State crimes. In modern literature we have learnt to recognise them, identify the commonalities, and explain what a State crime is. What we haven’t done as effectively is to find a way to punish those responsible. Each State, like in this train disaster, recoils into providing all necessary information and changing its mechanisms; maybe because for some countries profit is above people, providing of the main intentions behind State crime. Whilst the State delays, the dead await justice.
In memoriam to the 57 and to the millions of victims of state crimes.
Share this:
Christmas Toys
In CRI3002 we reflected on the toxic masculine practices which are enacted in everyday life. Hegemonic masculinity promotes the ideology that the most respectable way of being ‘a man’ is to engage in masculine practices that maintain the White elite’s domination of marginalised people and nations. What is interesting is that in a world that continues to be incredibly violent, the toxicity of state-inflicted hegemonic masculinity is rarely mentioned.
The militaristic use of State violence in the form of the brutal destruction of people in the name of apparent ‘just’ conflicts is incredibly masculine. To illustrate, when it is perceived and constructed that a privileged position and nation is under threat, hegemonic masculinity would ensure that violent measures are used to combat this threat.
For some, life is so precious yet for others, life is so easily taken away. Whilst some have engaged in Christmas traditions of spending time with the family, opening presents and eating luxurious foods, some are experiencing horrors that should only ever be read in a dystopian novel.
Through privileged Christmas play-time with new toys like soldiers and weapons, masculine violence continues to be normalised. Whilst for some children, soldiers and weapons have caused them to be victims of wars with the most catastrophic consequences.
Even through children’s play-time the privileged have managed to promote everyday militarism for their own interests of power, money and domination. Those in the Global North are lead to believe that we should be proud of the army and how it protects ‘us’ by dominating ‘them’ (i.e., ‘others/lesser humans and nations’).
Still in 2023 children play with symbolically violent toys whilst not being socialised to question this. The militaristic toys are marketed to be fun and exciting – perhaps promoting apathy rather than empathy. If promoting apathy, how will the world ever change? Surely the privileged should be raising their children to be ashamed of the use of violence rather than be proud of it?
Share this:
Festive messages, a legendary truce, and some massacres: A Xmas story
Holidays come with context! They bring messages of stories that transcend tight religious or national confines. This is why despite Christmas being a Christian celebration it has universal messages about peace on earth, hope and love to all. Similar messages are shared at different celebrations from other religions which contain similar ecumenical meanings.
The first official Christmas took place on 336 AD when the first Christian Emperor declared an official celebration. At first, a rather small occasion but it soon became the festival of the winter which spread across the Roman empire. All through the centuries more and more customs were added to the celebration and as Europeans “carried” the holiday to other continents it became increasingly an international celebration. Of course, joy and happiness weren’t the only things that brought people together. As this is a Christmas message from a criminological perspective don’t expect it to be too cuddly!
As early as 390 AD, Christmas in Milan was marked with the act of public “repentance” from Emperor Theodosius, after the massacre of Thessalonica. When the emperor got mad they slaughtered the local population, in an act that caused even the repulson of Ambrose, Bishop of Milan to ban him from church until he repented! Considering the volume of people murdered this probably counts as one of those lighter sentences; but for people in power sentences tend to be light regardless of the historical context.
One of those Christmas celebrations that stand out through time, as a symbol of truce, was the 1914 Christmas in the midst of the Great War. The story of how the opposing troops exchanged Christmas messages, songs in some part of the trenches resonated, but has never been repeated. Ironically neither of the High Commands of the opposing sides liked the idea. Perhaps they became concerned that it would become more difficult to kill someone that you have humanised hours before. For example, a similar truce was not observed in World War 2 and in subsequent conflicts, High Commands tend to limit operations on the day, providing some additional access to messages from home, some light entertainment some festive meals, to remind people that there is life beyond war.
A different kind of Christmas was celebrated in Italy in the mid-80s. The Christmas massacre of 1984 Strage Di Natale dominated the news. It was a terrorist attack by the mafia against the judiciary who had tried to purge the organisation. Their response was brutal and a clear indication that they remained defiant. It will take decades before the organisation’s influence diminishes but, on that date, with the death of people they also achieved worldwide condemnation.
A decade later in the 90s there was the Christmas massacre or Masacre de Navidad in Bolivia. On this occasion the government troops decided to murder miners in a rural community, as the mine was sold off to foreign investors, who needed their investment protected. The community continue to carry the marks of these events, whilst the investors simply sold and moved on to their next profitable venture.
In 2008 there was the Christmas massacre in the Democratic Republic of Congo when the Lord’s Resistance Army entered Haut-Uele District. The exact number of those murdered remains unknown and it adds misery to this already beleaguered country with such a long history of suffering, including colonial ethnic cleansing and genocide. This country, like many countries in the world, are relegated into the small columns on the news and are mostly neglected by the international community.
So, why on a festive day that commemorates love, peace and goodwill does one talk about death and destruction? It is because of all those heartfelt notions that we need to look at what really happens. What is the point of saying peace on earth, when Gaza is levelled to the ground? Why offer season’s wishes when troops on either side of the Dnipro River are still fighting a war with no end? How hypocritical is it to say Merry Christmas to those who flee Nagorno Karabakh? What is the point of talking about love when children living in Yemen may never get to feel it? Why go to the trouble of setting up a festive dinner when people in Ethiopia experience famine yet again?
We say words that commemorate a festive season, but do we really mean them? If we did, a call for international truce, protection of the non-combatants, medical attention to the injured and the infirm should be the top priority. The advancement of civilization is not measured by smart phones, talking doorbells and clever televisions. It is measured by the ability of the international community to take a stand and rehabilitate humanity, thus putting people over profit. Sending a message for peace not as a wish but as an urgent action is our outmost priority.
The Criminology Team, wishes all of you personal and international peace!
Share this:
What value life in a far-off land?
Watching the BBC news and for that matter any other news broadcast has become almost unbearable. Over the last three weeks or so the television screen has been filled with images of violence, grief, and suffering. Images of innocent men, women and children killed or maimed or kidnapped. Images of grieving relatives, images of people with little or no hope. And as I watch I am consumed by overwhelming sadness and as I write this blog, I cannot avoid the tears welling up. And I am angry, angry at those that could perpetuate such crimes against humanity. I will not take sides as I know that I understand so little about the conflict in Israel, Gaza, and the surrounding area, but I do feel the need to comment. It seems to me that there is shared blame across the countries involved, the region, and the rest of the world.
As I watch the news, I see reports of protest across many countries, and I see a worrying development of Islamophobia and Antisemitism. The conflict is only adding fuel to the actions of those driven by hatred and it provides plenty of scope for politicians in the West and other countries, to pontificate, and partake in political wrangling and manoeuvring before showing their abject disregard for morality and humanity. The fact that Hamas, as we are constantly reminded by the BBC, is a proscribed terrorist organisation, proscribed by most countries in the west, including the United Kingdom, seems to give carte blanche to western politicians to support crimes against humanity, to support murder and terrorism. How else can we describe what is going on?
The actions of Hamas should and quite rightly are to be condemned, any action that sees the killing of innocent lives is wrong. To have carried out their recent attacks in Israel in such a manner was horrendous and is a reminder of the dangers that the Israeli people face daily. But the declaration by Israel that it wants to remove Hamas from the face of the earth would, and could, only lead to one outcome, that being played out before our very eyes. The approach seems to be one of vengeance, regardless of the human cost and regardless of any rules of war or conflict or human dignity. How else can the bombing and shelling of a whole country be explained? How else can the blockading of a country to bring it to the brink of disaster be justified? How do we explain the forced migration of innocent people from one part of a country to another only to find that the edict to move led them into as dangerous a place as that they moved from? There seems to be a very sad irony in this, given the historical perspectives of the Israeli nation and its people.
We don’t know what efforts are going on behind the scenes to attempt to bring about peace but the outrageous comments and actions or omissions by some western politicians beggar belief. From Joe Biden’s declaration ‘now is not the time for a ceasefire’ to our government’s and the opposition’s policy that a pause in the conflict should occur, but not a ceasefire, only demonstrates a complete lack of empathy for the plight of Palestinian people. If not now, at what time would it be appropriate for a ceasefire to occur? It seems to me, as a colleague suggested, politicians and many others seem to be more concerned about accusations of antisemitism than they are about humanity. Operating in a moral vacuum seems to be par for the government in the UK and unfortunately that seems to extend to the other side of the house. Just as condemning the killing of innocent people is not Antisemitic nor too are the protests about those killings a hate crime. Our home secretary seems to have nailed her colours to the mast on that one but I’m not sure if its xenophobia, power lust or something else being displayed. Populism and a looming general election seems to be far more important than innocent children’s lives in a far off land.
The following quote seems so apt:
‘…. politicians must shoulder their share of the blame. And individuals too. Those ordinary citizens who allowed themselves to be incited into hatred and religious xenophobia, who set aside decades, sometimes centuries of friendship, who took up sword and flame to terrorise their neighbours and compatriots, to murder men, women, and children in a frenzy of bloodlust that even now is difficult to comprehend (Khan, 2021: 323).’[1]
If you are not angry, you should be, if you do not cry, then I ask why not? This is not the way that humanity should behave, this is humanity at its worst. Just because it is somewhere else, because it involves people of a different race, colour or creed doesn’t make it any less horrendous.
Khan, V. (2021) Midnight at Malabar House, Hodder and Stoughton: London.
[1] Vaseem Khan was discussing Partition on the Indian subcontinent, but it doesn’t seem to matter where the conflict is or what goes on, the reasons for it are so hard to comprehend.
Share this:
For Tyre’s last Five badges. (spoken word)
The badges you wear were betrayed the very instant you flashed your sights on me.
You had nothing good in mind from the start.
I was doomed from the beginning.
By the time the brutality started,
The senselessness of it all kept my body numb to the assault.
“What did I do,” I keep asking, as
Your brutal blows, strongholds and punches bend my body into painful pretzels.
While y’all’ve got me firmly pressed against the pavement, y’all yell:
“Get on the ground.”
Pressed on the ground, I say disarmingly:
“You guys are really doing a lot right now.”
My calmness stands out against all your unwavering aggressions.
Yet, you continue to play the same game: “Get on the ground.”
Beneath the ground there is only hell, and yet
My face pressed against the gravel by your hooves feels like hell, right here, right now.
‘Watching the world wake up from history.’
As if wielding your fists and batons, tasers and bullets don’t threaten me enough,
There are five of you, and
Each of you is massive.
Each of you …highly trained, experienced, and tremendously pumped up.
I am a little weasel sized up against any one of you, and
You are a mob of five.
Too weak to lift my own self, two officers hoisted me up by my limp arms, blood streaming from my head and outta ev’ry orifice, voice too weak to shout. I’m beaten badly, and yet you continue to brutalise me.
Manhandled.
I stumble up, firmly in your grasp, and all I do is plead, which gave enough time for another officer to grab a baton.
He quickly came back with the baton, screaming “give us your hands,” while the two officers still restrained me by these very same hands.
You continually scream “Stop resisting,” while
At least two if not three of you all strangling some part of my body.
The agony is immense.
You’re a pack on the hunt.
You chase me down, and
Torture and kick me more feverishly for running away.
I am in a battle for my life, you…
You are in a battle for your manhood.
“Bruh, you say, and words like these are the same words used to connect us to one another.
The words you use to abuse me could be endearing in another context.
Yet you have the nerve to call me “bruh,” and beat your brother to death.
‘I was alive and I waited, waited’
Waited for your humanity to show up,
Waited for justice to be served to me equally.
‘I was alive and I waited, waited,’ waited three days in the hospital…and
Neither justice nor your humanity ever showed up.
Share this:
The Importance of Lived Experience in Making Change
***There is a content warning for this post as it briefly mentions self-harm***
I am a mature student entering the 3rd year of my degree, joint honours psychology and criminology. My choice in academic study (and hopeful career path) is largely informed by my own life experiences which have and will continue to be one of my biggest strengths. I have been in mental health services as a patient since my pre-teens and I have worked in a variety of mental health settings including inpatient forensic mental health and rehabilitation. My criminological interest was piqued after being a victim to violent crimes as an adult. All of this, as well as some conversations I have had with lecturers and peers over the last 2 years, has me thinking about the influence and importance of lived experiences in our academic and career choices, and the opportunities that lived experiences create for making change and battling adversity.
When we experience anything in life, big or small, positive or negative, we can gain incredible insight about ourselves and the world around us in a way that we would never have done if we didn’t have those experiences. It can change or set the trajectory of our lives. When we are in the correct place in our lives, our recovery, our minds to be able to pour from a cup that isn’t empty, we can find ourselves in an amazing place where we can help others and inspire change for those who have experienced or are likely to experience what we have. Perhaps even the ones who never have and never will. All equally as important.
Every system, service, or organisation needs to have the input from those who have experienced it from the other side. We need to know how the work is being perceived at the other end. It can be really difficult to collate feedback, especially the positive stuff, or see end-to-end results and we find that if no-one speaks up, what will be done is the easy thing, the cheap thing, or the well-intentioned but mismatched thing. Of course, we may be able to go beyond advice and become a part of a service or a voice ourselves and ‘be the change.’ We can inspire change by instilling more trust in others that we truly understand their predicament and that we have moved or are moving through it, showing them that it is possible or that they’re not alone. It can be refreshing and a huge learning experience for others in the service, as a user or provider, who may be stuck, going through the motions unequipped with knowledge of how to make change for the better, especially in sectors that can be particularly challenging day-to-day.
If I may give a personal example from when I worked on a psychiatric ward for forensic rehabilitation. I worked with many patients who felt as though it was staff vs patients, that we couldn’t possibly know what it was like for them, that we were only there because we were paid, and because they were detained against their will, we had to keep them there. I didn’t hide my personal experiences, my real reasons for being there, but no one really asked so I didn’t shout about them either. When the COVID-19 pandemic hit, for reasons of infection control, I had no choice but to obey a rule, ‘‘bare-below-the-elbow.’’ That meant I had to wear short sleeves on the ward. It meant revealing to my patients the scars I bear from self-harm. This prompted lots of questions, some less awkward than others, but it opened up so many wonderful conversations and breakthroughs. I spoke with my patients about knowing how that feels, that I’ve been on the medication they’re struggling with, and I’ve done the therapy they’re reluctant to try. It connected me to my patients and my work in such a wonderful way and meant my patients trusted me more, trusted the process more and engaged in ways they haven’t before. It meant that when decisions were made about patient care or ward processes, I could advocate from a place of empathy and understanding and in cases where people have their rights reduced or taken away, detained against their will, are vulnerable, are disadvantaged, we can’t do it enough.
Being loud about our experiences means raising awareness, breaking down stigma and stereotypes to create more inclusive and accepting societies, building supportive communities, and helping people along their path. It can serve as inspiration for people who may never have even given a thought to their experiences, things they witness or people who experience hardship and keep it under wraps.
Perhaps this even serves as a little nudge to be open to the experiences of others, to recognise and challenge your own biases, the things you may or may not understand. If you find yourself in a position to decide who to hire, interact with, which project to run; find the lived experience, consider the people who just need a little more support and feel like a little risk, because you never know what it could do. We can apply this to healthcare, criminology, charity, or anything that feels like it is our calling.
It can be such a tough and slow process, it won’t always be welcomed, it might not always work out. There may be people, services and societal norms or stigma that have an agenda or goals that don’t align with yours, not everybody likes change or will be willing to put in the effort. We may not always get the answers we are looking for because of the complex world we live in. But that doesn’t mean we shouldn’t try, right?
Share this:
Can Barbie ever be Feminist?
Barbie certainly has people talking, the commentary surrounding the film takes a variety of angles. A quick google search shows that Barbie’s ironic take on the patriarchy appears to have ruffled the fragility feathers with some viewers describing it as ‘man-hating’. I could not help but chuckle at a YouTube video titled; Barbie Bombs Innocent Families with Feminist Propaganda…because apparently, equality is such a bad idea.
There have been some superficial and tokenistic attempts to ‘diversify’ the brand. Yet, at its core the imagery of Barbie still appears to be an obvious symbol of oppressive white feminism. The Barbie doll could be seen to project the white feminine beauty ideal, and the main character within the film, Margot Robbie, appears to embody this ideal. I.e., the appearance of a white, cis-gender, heterosexual women with the wealth to be able to afford all sorts of powdery pink capitalist goods and a body type which is impossible to achieve.
In the contemporary era this ideal continues to be damaging. Even for the most privileged of women, it promotes the spending of much more of women’s income than men on items such as beauty, food and lifestyles, and encourages restrictive dieting practices, which can be damaging to physical and mental health (Naomi Wolf, 1990). For marginalised women there is damage caused due to living in a world which promotes the white privileged as normative. Some examples include, the advertising and selling of skin bleaching products to achieve this white or ‘light’ beauty ideal, to schools excluding Black and Brown school children for having afro textured hair (Emma Dabiri, 2019 and Ibram X. Kendi, 2019).
Whilst the Barbie film apparently has a dig at capitalism, the film and the merchandise sold will produce huge profits by selling this particular brand of feminism. So those interested can buy into feminism and make the capitalists happy rather than being political or radical.
Apparently, the film depicts a comedic take on the patriarchy, with Ken’s toxicity and Barbie having to deal with microaggressions when entering the ‘real world’. How far does the film go with illustrating patriarchal oppression? Is the intersectional oppression experienced by the most marginalised of women present? Does Barbie and Co have issues with femicide, police brutality, poverty, mental ill health, rape, incarceration, immigration detention, homelessness or drowning whilst in a boat whilst trying to seek refuge? Or is the patriarchy in film only palatable and profitable if it presents itself in the form of privileged women experiencing comedic microagressions?
Maybe Barbie will lead to some (probably white and privileged) people thinking more critically or feeling empowered but it doesn’t seem to be a type of feminism ‘for all people’, so perhaps it’s not feminism at all (bell hooks, 1982).
I wonder what will happen to the profits made from the film…
Note* I have not watched the Barbie film so apologies for the vague analysis and sketchy details*
References:
Dabiri, Emma. (2020) Don’t touch my hair. United Kingdom: Penguin Books.
hooks, bell. (1982) Ain’t I a Woman : Black women and feminism. London: Pluto.
Kendi, Ibram. X. (2019) How to be an antiracist. London: The Bodley Head.
Wolf, Naomi. (1991) The Beauty Myth : How images of beauty are used against women. New York: William Morrow and Company.
Thoughts from the criminology team 