Insurgent peace research: affects, friendship and feminism as methods

Avoine, Priscyll Anctil

doi:10.1080/14678802.2022.2122699

Cited by 4 publications

(7 citation statements)

References 38 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Despite this distinction, affects and emotions are intertwined in the process of meaning-making and our social interaction with others (see Tafakori, 2023). Therefore, in line with several scholars (Ahmed, 2014; Åhäll, 2018; Anctil Avoine, 2022), I use affects interchangeably with emotions. What concerns me the most is what emotions can do to bodies in their online circulation and what practices they can create (see Lilja, 2017; Anctil Avoine, 2022).…”

Section: Entering the Field As A Scholar-activistmentioning

confidence: 77%

“…Therefore, in line with several scholars (Ahmed, 2014; Åhäll, 2018; Anctil Avoine, 2022), I use affects interchangeably with emotions. What concerns me the most is what emotions can do to bodies in their online circulation and what practices they can create (see Lilja, 2017; Anctil Avoine, 2022). The shared histories and ideologies align certain bodies, including those in the diaspora, with the material space.…”

Section: Entering the Field As A Scholar-activistmentioning

confidence: 77%

“…During my encounters with other feminists in Clubhouse discussions, different emotions were generated. These are relational and dialectic and share social and political dimensions (Ahmed, 2014; Owton and Allen-Collinson, 2014; Anctil Avoine, 2022). For example, in response to the tragic death of Malak al-Zubaidi, an Iraqi woman from the southern province of Najaf who set herself on fire after being subjected to domestic violence (Aldroubi, 2020), we were collectively angered by the endless cycle of GBV.…”

Section: Entering the Field As A Scholar-activistmentioning

confidence: 99%

“…2 It thus seeks to dismantle the hierarchies between the researcher and participants, highlighting the former’s commitment to ‘research with them [participants], rather than look into their lives from the outside’ (Ellis, 2007, p. 13). For these reasons, the method has been adopted by several scholars conducting offline ethnographies (e.g., Owton and Allen-Collinson, 2014; De Regt, 2015; Ramírez-i-Ollé, 2017; Anctil Avoine, 2022). In offline ethnographies, when we are ‘in the world with others’ (Tillmann-Healy, 2003, p. 732), our emotional encounters can develop friendship relationships between the researcher and the participants.…”

Section: Introductionmentioning

confidence: 99%

“…I contend that a fellowship-based method addresses some of the limitations of the friendship-based approach (see Tillmann-Healy, 2003; Owton and Allen-Collinson, 2014; De Regt, 2015; Ramírez-i-Ollé, 2017; Anctil Avoine, 2022) by potentially allowing the researcher and the participants to have a critical space for constructive debate. Concurrently, it departs from the close association between ṣadāqah and religion (see Al Jallad, 2018) whilst maintaining mutual respect and a commitment to the feminist activist cause.…”

Section: Introductionmentioning

confidence: 99%

See 4 more Smart Citations

feminist activist ethnography through Arabic Twitter: fellowship as a method

Mustafa

2024

Feminist Review

View full text Add to dashboard Cite

This article reflects on my journey conducting online ethnography through Iraqi, Saudi, Kuwaiti and Yemeni feminist Twitters as an Iraqi researcher residing in the United Kingdom. It examines the intersection of online ethnography and feminist activism, emphasising the essential role of long-term immersion in social media spaces as an activist prior to undertaking this type of research. I gained crucial insights into the complexity, fluidity and emotional dynamics of online spaces and relationships through years of visible presence and engagement with other activists before conducting my ethnography. While some level of intimacy and affiliation with feminist activists existed, the absence of offline encounters posed challenges to forging friendships; however, this difficulty served as a catalyst for developing an ethical method to navigate relationships with participants and address the limitations of a friendship-based approach. In this article, I propose an alternative approach centred around a fellowship affiliation, approaching other activists as ‘fellows’ in the two Arabic senses of zamāla and rifqa (peer- and comrade-driven) relationships. This shift in the researcher–participant relationship moves away from the intense and demanding nature of the ṣadāqah (friendship) relationship. In doing so, it offers a politically powerful stance and a much-needed critical space for constructive debate while maintaining mutual respect and a shared commitment to the cause. The fellowship-based method necessitates activist transparency and critical allyship dedicated to collaboration and unconventional methods of knowledge co-production, promising solidarity and transcending differences and disagreements. Nonetheless, achieving this can, at times, be challenging. While acknowledging the limitations of the approach, the article recognises that moments of silence or distance can also arise from a sense of activist responsibility and commitment to protecting others.

show abstract

Section: Entering the Field As A Scholar-activistmentioning

confidence: 77%

Section: Entering the Field As A Scholar-activistmentioning

confidence: 77%

Section: Entering the Field As A Scholar-activistmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 3 more Smart Citations

feminist activist ethnography through Arabic Twitter: fellowship as a method

Mustafa

2024

Feminist Review

View full text Add to dashboard Cite

show abstract

Liminal Bodies and Spaces: Farianas’ Gendered Contestations in Northeast Colombia

Anctil Avoine

2024

Geopolitics

View full text Add to dashboard Cite

Singing truth to power: Transformative (gender) justice, musical spatialities and creative performance in periods of transition from violence

Martín de Almagro,

Anctil Avoine,

Miranda Montero

2024

Security Dialogue

View full text Add to dashboard Cite

Feminist security studies have demonstrated that transitional justice processes worldwide have largely fallen short in providing actual transformative justice for women and that many gendered war experiences remain largely unaccounted for. Through an activist-academic collaboration and mobilizing feminist scholarship on war, embodiment and emotions together with literature on transitional justice and the arts, this article argues that women’s collective artistic resistance can foster deeper cultural and structural changes in transitional justice settings. By delving into the case of the women’s music collective Enkelé in Colombia, the article examines the creative possibilities afforded by music and choreography to document and testify to an enduring culture of violence and their role in probing the effectiveness of post–peace agreement transitional justice. We contend that paying attention to musical performances is key because these can express new visions of justice that are not constrained by the limits of what is possible and feasible in formal transitional justice mechanisms and can offer corporeal connectivity able to bring together communities fractured by war and armed conflict and to give visibility to knowledges and practices of memory and healing of marginalized communities.

show abstract

Insurgent peace research: affects, friendship and feminism as methods

Cited by 4 publications

References 38 publications

feminist activist ethnography through Arabic Twitter: fellowship as a method

feminist activist ethnography through Arabic Twitter: fellowship as a method

Liminal Bodies and Spaces: Farianas’ Gendered Contestations in Northeast Colombia

Singing truth to power: Transformative (gender) justice, musical spatialities and creative performance in periods of transition from violence

Contact Info

Product

Resources

About