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CONTENTS -- FOREWORD -- NOTES ON CONTRIBUTORS -- ACKNOWLEDGEMENTS -- CHAPTER 1 Ethics in Research With Refugees and Asylum Seekers: Processes, Power and Politics -- CHAPTER 2 Ethical Considerations in Refugee Research: What Guidance Do Formal Research Ethics Documents Offer? -- CHAPTER 3 To Respect or Protect? Whose Values Shape the Ethics of Refugee Research? -- CHAPTER 4 Researching Displacement(s) -- CHAPTER 5 The Ethical Implications of the Researcher's Dominant Position in Cross-Cultural Refugee Research

Sports participation can confer a range of physical and psychosocial benefits and, for refugee and migrant youth, may even act as a critical mediator for achieving positive settlement and engaging meaningfully in Australian society. This group has low participation rates however, with identified barriers including costs; discrimination and a lack of cultural sensitivity in sporting environments; lack of knowledge of mainstream sports services on the part of refugee-background settlers; inadequate access to transport; culturally determined gender norms; and family attitudes. Organisations in various sectors have devised programs and strategies for addressing these participation barriers. In many cases however, these responses appear to be ad hoc and under-theorised. This article reports findings from a qualitative exploratory study conducted in a range of settings to examine the benefits, challenges and shortcomings associated with different participation models. Interview participants were drawn from non-government organisations, local governments, schools, and sports clubs. Three distinct models of participation were identified, including short term programs for refugee-background children; ongoing programs for refugee-background children and youth; and integration into mainstream clubs. These models are discussed in terms of their relative challenges and benefits and their capacity to promote sustainable engagement and social inclusion for this population group.

Sports participation can confer a range of physical and psychosocial benefits and, for refugee and migrant youth, may even act as a critical mediator for achieving positive settlement and engaging meaningfully in Australian society. This group has low participation rates however, with identified barriers including costs; discrimination and a lack of cultural sensitivity in sporting environments; lack of knowledge of mainstream sports services on the part of refugee-background settlers; inadequate access to transport; culturally determined gender norms; and family attitudes. Organisations in various sectors have devised programs and strategies for addressing these participation barriers. In many cases however, these responses appear to be ad hoc and under-theorised. This article reports findings from a qualitative exploratory study conducted in a range of settings to examine the benefits, challenges and shortcomings associated with different participation models. Interview participants were drawn from non-government organisations, local governments, schools, and sports clubs. Three distinct models of participation were identified, including short term programs for refugee-background children; ongoing programs for refugee-background children and youth; and integration into mainstream clubs. These models are discussed in terms of their relative challenges and benefits and their capacity to promote sustainable engagement and social inclusion for this population group.

Purpose– Post-disaster research presents particular challenges for the qualitative researcher due to the wider contextual demands of media attention, public debates and intense scrutiny of policy and service delivery. It highlights the importance of reflexive practice to identify and address any unintended influences on the research processes and outcomes. The paper aims to discuss these issues.Design/methodology/approach– In this paper the authors present three case studies of post-bushfire research to demonstrate how the authors adopted a reflexive approach to address external pressures on the conduct and presentation of the research.Findings– There are various types of reflexivity identified in the literature to identify influences on the research participant and the research findings arising, for example, from the way the researcher shapes the research findings (personal reflexivity), and the influence of the research process (epistemological reflexivity). In this paper the authors argue for a different reflexivity: one that is political and has a direct influence on the researcher.Practical implications– Adoption of political reflexivity is an important tool in post-disaster research to ensure that external influences do not undermine the integrity of the research processes, findings and dissemination.Originality/value– The importance of reflexivity in research is well recognized as a means of addressing power and unintended influences on research participants and research processes. The authors introduce the notion of political reflexivity to this debate in recognition of the need to address the potential for research findings and reports to be compromised by political agendas.

Lebanon has many migrant domestic workers, most of whom are women. While migrant domestic workers' contracts prohibit pregnancy and childbearing, a substantial number of women give birth in Lebanon, and their children are at risk of statelessness. Through our examination of nationality laws and birth registration regulations, and their implementation in both Lebanon and migrants' origin countries, this article offers an intersectional, gender analysis of conditions contributing to the risks of statelessness for such children. It seeks to contribute new insights into a seemingly intractable problem in Lebanon. Our investigation of laws and regulations is situated within a discussion of Lebanon's kafala system of migrant sponsorship that structures conditions under which migrant workers live. We triangulate our analysis by drawing on 13 semistructured interviews with key informants in Lebanon. We demonstrate that the risk of statelessness for children born to migrant domestic workers in Lebanon is enmeshed in a complex gendered and racialized conjunction of controls exercised over migrant domestic workers' reproductive capacity, mobility, migration status, and right to pass on their nationality to their children. Based on this analysis, we identify potential strategies to secure citizenship for migrant domestic workers' children at risk of statelessness. Our article makes analytical and empirical contributions to an emergent body of scholarship focusing on the growing phenomenon of childhood statelessness in "irregularized" migration contexts.

IntroductionThis paper examines the relationship between gender-based violence (GBV) and religion in a range of forced displacement contexts. While it has been acknowledged that religion frequently shapes experiences of GBV survivors, little is known about the influences of religion on GBV experiences in forced displacement and its potential role in strengthening interventions.MethodsUtilizing empirical evidence from 58 interviews from the SEREDA project with forced migrants in Sweden, UK, Turkey and Australia, we outline the interactions between religious resources and GBV in migrants' forced displacement experiences. We conceptualise religious resources as comprising religious ideas, religious practices, religious experience and religious organization.ResultsSurvivors talked about religion spontaneously when responding to questions relating to resilience, coping mechanisms, and risk factors. Religion acted as both a "protective" and "risk" factor for GBV experiences. Religious beliefs were assets in coping with GBV experiences, but also contributed to creating an environment in which violence was normalized, exposing women to further harm. Religious practices supported survivors emotionally to cope with GBV but also some practices posed risks. Religious organizations in many cases served as a lifeline for many displaced women, offering practical and emotional support, however religious leaders at times encouraged survivors to stay in abusive relationships. Religious experiences "empowered" and "disempowered" survivors across the processes of forced migration.DiscussionWe demonstrate the relevance and importance of acknowledging the role of religion in the experiences of GBV in forced displacement. Our analysis advances the understanding of religious resources as both protective and risk factors that affect forced migrants' experiences of GBV over time and place. We suggest a way forward for practitioners and researchers to account for the roles of religion in experiences of GBV and forced displacement, as opportunities and barriers to GBV prevention and response, and to work with religious leaders and local faith communities to strengthen protection of survivors.

AbstractForced migrant women experience high levels of violence across their journeys and violence can be characterised as having three overarching forms: structural, symbolic, and interpersonal. It is important to understand the intersecting nature of gendered forms of symbolic, structural and interpersonal violence, and their impact on the mental health of forced migrant women in order to develop holistic IPV and resettlement programs and interventions. This article adopts an ecological framework of violence and qualitative methods with mental health service providers and survivors of IPV to understand the intersections of different forms of violence and their impact on mental health as they relate to the lived experiences of Arabic-speaking forced migrant survivors currently residing in Melbourne, Australia. Our research has three key findings: (1) that forced migrant women living in Melbourne, Australia experience intersecting forms of violence during resettlement (2) Structural and symbolic violence against forced migrant women persists regardless of marital status (3) Autonomy and independence plays a vital role in the mental health and wellbeing of forced migrant women. Our findings reveal that structural and symbolic violence increase the risk of IPV for forced migrant women during resettlement and that even when forced migrant women leave IPV situations, structural and symbolic violence persist and exacerbate mental ill-health. This article also reveals the importance autonomy and independence in both the perpetration of violence and in healing and recovery.

While much attention is focused on rape as a weapon of war, evidence shows that forced migrant women and girls face increased risks of Sexual and Gender-Based Violence (SGBV) both during and following forced displacement. In this paper, we argue that gendered forms of structural and symbolic violence enable and compound the harms caused by interpersonal SGBV against forced migrant women and girls. These forms of violence are encountered in multiple contexts, including conflict and post-conflict settings, countries of refuge, and following resettlement. This paper illustrates the consequences of resultant cumulative harms for individuals and communities, and highlights the importance of considering these multiple, intersecting harms for policy and practice.

Abstract Background Often new arrivals from refugee backgrounds have experienced poor health and limited access to healthcare services. The maternal and child health (MCH) service in Victoria, Australia, is a joint local and state government operated, cost-free service available to all mothers of children aged 0–6 years. Although well-child healthcare visits are useful in identifying health issues early, there has been limited investigation in the use of these services for families from refugee backgrounds. This study aims to explore experiences of using MCH services, from the perspective of families from refugee backgrounds and service providers. Methods We used a qualitative study design informed by the socioecological model of health and a cultural competence approach. Two geographical areas of Melbourne were selected to invite participants. Seven focus groups were conducted with 87 mothers from Karen, Iraqi, Assyrian Chaldean, Lebanese, South Sudanese and Bhutanese backgrounds, who had lived an average of 4.7 years in Australia (range one month-18 years). Participants had a total of 249 children, of these 150 were born in Australia. Four focus groups and five interviews were conducted with MCH nurses, other healthcare providers and bicultural workers. Results Four themes were identified: facilitating access to MCH services; promoting continued engagement with the MCH service; language challenges; and what is working well and could be done better. Several processes were identified that facilitated initial access to the MCH service but there were implications for continued use of the service. The MCH service was not formally notified of new parents arriving with young children. Pre-arranged group appointments by MCH nurses for parents who attended playgroups worked well to increase ongoing service engagement. Barriers for parents in using MCH services included access to transportation, lack of confidence in speaking English and making phone bookings. Service users and providers reported that continuity of nurse and interpreter is preferred for increasing client-provider trust and ongoing engagement. Conclusions Although participants who had children born in Melbourne had good initial access to, and experience of, using MCH services, significant barriers remain. A systems-oriented, culturally competent approach to service provision would improve the service utilisation experience for parents and providers, including formalising links and notifications between settlement services and MCH services.