Suchergebnisse

This article uses a feminist lens to examine Philippine President Rodrigo Duterte and former United States President Donald Trump's responses to COVID-19. It argues that both populist leaders mobilised masculinity as a resource in statecraft. Both initially responded to the pandemic with dismissiveness and denialism. For the rest of his term, Trump diminished the harms of COVID and emphasised 'protecting the economy'. Duterte, however, eventually embraced the fear of COVID, imposed a strict lockdown, and secured emergency powers. This article first analyses differences in the masculinities the two politicians performed. It then explores how this performance of masculinity contributed to structuring public discourses in relation to the pandemic and situates it in neoliberal governance more broadly. For example, the performance of invincibility constructed others' vulnerability and illness as an individual weakness rather than socially and relationally produced. Trump's co-optation of the language of freedom encouraged protests against health measures and positioned medical experts as the 'real threat'. In contrast, Duterte's securitised approach made it difficult for citizens to protest repressive laws enacted by his government. Duterte's 'war on COVID' was marked by his demand for obedience and discipline, thereby constituting anyone who questioned the harmful effects of a police-led lockdown as a threat to national security. Finally, the article reflects on the ways China's growing role in global politics affects notions and practices of populist masculinities. Both leaders flexed diplomatic masculinity differently in relation to China: Duterte touted his personal closeness to China as a path to securing resources for the Philippines, while Trump's vilification of China constructed COVID as a 'foreign enemy' as opposed to a crisis he was responsible for. Ultimately, these masculine responses undermined dissent and centred muscularity, either in the form of individual resilience or securitisation and policing, ...

Human rights groups in the Philippines built on the momentum of the United Nations Anti-Trafficking Protocol to address precarious and feminized labor. This paper examines how care has been conceptualized and practiced by Philippine anti-trafficking and women's rights groups in relation to domestic workers and sex workers. Based on ethnographic research with Filipino sex workers, and a critical historiography of the campaigns for legislation on domestic work, trafficking, and sex work, this paper demonstrates that the contrasting approaches to domestic work and sex work construct certain types of income-generating activities as 'labor' and others as 'abuse', and reify a hierarchy of work, with domestic work seen as virtuous and sex work as stigmatizing. This increases the precarity of sex workers and inadvertently normalizes exploitation in other feminized work by positioning prostitution as their 'always worse Other'. It also shows that by seeking to induce a 'sympathetic shift' through redefining sex work as victimhood, women's rights groups have re-inscribed the distinction between 'good' and 'bad' women, and entrenched sex workers' exclusion from political life. Secondly, this paper proposes that anti-trafficking groups consider sex work alongside other forms of intimate labor and support interventions focused on workers' rights.

The Philippines is a global leader in deploying microcredit to address poverty. These programmes are usually directed at women. Research on these programmes focuses on traditional economic indicators such as loan repayment rates but neglects impacts on women's agency and well-being, or their position in the household and relationships with their partners and children. It is taken for granted that access to microcredit leads to enhanced gender freedoms. In line with the growing body of work in feminist scholarship that critiques the instrumentalist logic of microfinance institutions (MFIs) in relation to women, this research foregrounds stories from interviews with female borrowers in Zamboanga City in Southern Philippines to provide grounded illustrations of how microcredit is reshaping relationships between women and their families, women and poverty and women and the state. Borrowers used loans to meet their family's needs even at the cost of harassment from creditors, indebtedness, increased workloads and conflict with partners. These narratives challenge the dominant neoliberal discourse of female empowerment through access to credit by exposing how microcredit is part of a complex set of regulations around 'good motherhood' and consumption, where women's moral worth is based on their willingness and ability to lift their families out of poverty.

Philippine anti-trafficking and women's rights legislation constructs sex work as victimhood. This understanding of prostitution positions interventions such as raids, rescue operations, and rehabilitation programs as core strategies for "protecting" and "empowering" all sex workers, regardless of their individual circumstances. Rehabilitation in this context refers to a range of psychosocial, medical, education, legal, protective custody, and economic services that help those designated as victims recover and reintegrate into society. There is a glaring lack of data on whether the socio-economic situations of rehabilitated women have improved and the current spaces for political advocacy by "survivors" are controlled by their rescuers. This paper draws on extensive interviews with ten Filipino women who were placed in anti-trafficking shelters for rehabilitation, only four of whom identified as trafficking victim. Their experiences show that rehabilitation programs have fallen short of their own goals of providing women access to resources and upholding their self-determination, not least because rehabilitation opportunities were conditional on exiting sex work and cooperation in the prosecution of perpetrators, regardless of women's preferences. Furthermore, unless rescued women provided a credible performance of victimhood, they were abandoned, failed, and stigmatised by organisations that purported to care for them. This paper also argues that the disciplinary practices and moral regulations to which women were subjected are part of an ideological project that constructs sex work as deviance and directs women towards low-paying, labour-intensive alternatives that conform to normative femininity. In doing so, rehabilitation addresses the problem of trafficking by repairing "problematic" individuals rather than strengthening demands for social justice and redistribution.

The Philippine Sex Workers Collective is an organisation of current and former sex workers who reject the criminalisation of sex work and the dominant portrayal of sex workers as victims. Based on my interviews with leaders of the Collective and fifty other sex workers in Metro Manila, I argue in this paper that a range of contextual constraints limits the ability of Filipino sex workers to effectively organise and lobby for their rights. For example, the Collective cannot legally register because of the criminalisation of sex work, and this impacts their ability to access funding and recruit members. The structural configuration of the Philippines' Inter-Agency Council Against Trafficking incentivises civil society organisations to adhere to a unified position on sex work as violence against women. The stigma against sex work in a predominantly Catholic country is another constraint. Recently, President Rodrigo Duterte's war on drugs has been weaponised by some members of the police to harass sex workers. Finally, I reflect on strategies the Collective could adopt to navigate the limited space they have for representation, such as crucial partnerships, outreach work, and legal remedies.

Too often the perspectives of sex workers are left out of policy conversations. World Policy Journal asked experts around the globe what sex workers need to better control their working conditions.