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This article contrasts strategies of resistance to gender-based violence in two examples of audio-visual media which draw on or subvert the burgeoning genre of Galician noir; Season 1 of the TVG-Netflix hit O sabor das margaridas () directed by Miguel Conde and the women-centred grassroots feminist web series Monstras () directed by Eire García Cid. These divergent case studies muddy the binary of female victimhood and male aggression whilst drawing attention to the hegemonic sexual politics and socio-economic systems which facilitate and endorse violence against women and girls. Yet while Monstras stands as a paradigmatic example of a socially conscious, ideologically driven artistic response to patriarchal violence, the feminist attributes of O sabor das margaridas are largely trumped by commercial concerns, shown for example through the eroticization of violence. Though Galician noir has made a breakthrough on international streaming media by foregrounding women’s resistance to gender-based violence, this tends to be manipulated by the bid for viewer ratings. Fundamentally, it continues to be in alternative media where some of the most revolutionary conversations about women’s rights are taking place in the Galician cultural sphere.

Historically, unmarried mothers have suffered greatly in Irish society. Advocacy for unmarried mothers began in the 1970s with the emergence of the women’s movement in Ireland. ‘Cherish’ became one of the first organisation in Ireland to push for rights for unmarried mothers. This article is the first comprehensive study into the organisation exploring its establishment and development throughout the late twentieth century. Against the backdrop of the larger women’s movement, this article focuses on the early years of the campaign incorporating the push for unmarried mothers allowance; accommodation assistance offered; advice on legal issues including maintenance; as well as lobbying politicians on legislative change. It incorporates the organisation’s connection with the Catholic Church whilst simultaneously and unapologetically challenging Archbishop Dermot Ryan on prejudices against unmarried mothers. In the 1980s, the group faced new challenges as more women with unplanned pregnancies sought information on abortion. The organisations link with the Catholic Church diminished throughout the 1980s as Cherish began to direct women to abortion information helplines and openly supported the Defend the Clinics Campaign, despite their receipt of state funding. The establishment of Cherish and its commitment to advocacy for women in crisis pregnancy has been somewhat overlooked in the historical analysis of the Irish women’s movement.

Abstract This article examines the intimate entanglements of war and refuge. Situated within feminist political geography, I trace the ways in which war is at play in refugees' journeys for safety. Drawing on ethnographic research with Syrian refugees living in Denmark, my research shows the intimate contours of war in ways that disrupt conventional boundaries and definitions of war in two critical ways. First, I show how the war in Syria reverberates in Syrians' lives in refuge. Second, I unpack how Denmark -- a country that is purported to be a place of peace and protection from war -- is experienced by Syrians as a place of war. Taken together these findings call attention to how refugees themselves draw on and articulate geographical imaginations and knowledges of war, violence, and safety as they try to make new lives as refugees. I argue that the existence of war in refuge necessitates rethinking a broader set of questions about war; including where war is, what counts as war, and who decides. In doing so, this article contributes to feminist political geographers' and postcolonial scholars’ efforts to unsettle and decolonize conventional understandings of war.

Abstract It has now been more than thirty years since Joan Wallach Scott (1986) argued that gender is a legitimate and necessary category of historical analysis that applies to all fields, including genetics. In the intervening years, a substantial body of work has appeared that adds women to the historiography of genetics. While this is a necessary component for including gender as a category of analysis in genetics, it is not sufficient. Gender analysis involves the broader goal of integrating gender into the interrogation of how social factors within research practices and institutional organization influence scientific work and knowledge production in genetics. This article argues for the imperative for inclusion—including both women and gender analysis—which, taken together, not only provide a more equitable and informative picture of the discipline's development, but also yield a historiography that more faithfully reflects the activity of doing science.

Abstract Research has shown that health service utilisation for depression (HSUD) is less common among men than women. However, most evidence is cross-sectional, and there is limited information about gendered outcomes of depression. This cross-country study assesses gender differences in HSUD and in the persistence of depression by using cross-sectional and longitudinal data. We used data from the Survey of Health, Ageing and Retirement in Europe (SHARE), from 5428 participants between 50 and 80 from nine European countries, fulfilling criteria for depression in Wave 5 (assessed by the EURO-D depression scale). We modelled non-HSUD among all those depressed in Wave 5 (“cross-sectional data”) and those not depressed in Wave 4 (“longitudinal data”), and the persistence of depression in Wave 6, as a function of gender. We used logistic regressions adjusted for age, marital status, country, education, financial strain, and severity of depression. Non-HSUD was more likely among depressed men than women in both cross-sectional (82.4% vs 73.2%, OR = 1.54, 99%CI = 1.54–1.55) and longitudinal analyses (94.4% vs 88.3%, OR = 2.27, 99%CI = 2.25–2.29). Gender differences were greater among low-educated participants and those with less pronounced financial strain. Among those with HSUD, men were more likely to remain depressed (62.3%, OR = 2.26, 99%CI = 2.22–2.30). Among those without HSUD, depression was more likely to persist among women (45.4%, OR = 0.79, 99%CI = 0.78–0.79). Results suggest that cross-sectional analyses underestimate men's disadvantage in HSUD. Interventions are needed to improve the demand for care and treatment adequacy among men, increasing their perception of need and their mental health literacy.

Cultural beliefs and practices find expression through rituals. Rites of initiation or passage are some of the most common rituals among the indigenous African societies. Pregnancy and Childbirth are not only biological events, but also socially and culturally constructed with associated symbols that represent the social identities and cultural values of Africans. Birth is a rite of passage, and children are perceived as special gifts from the Supreme Being. As such, pregnancy and childbirth are special events cherished and celebrated through varied rituals. Drawing on empirical literature and relevant commentaries, this paper aims to discuss selected rituals and embodied practices surrounding the start of life (pregnancy, birth, and early motherhood). The paper will specifically focus on the following aspects: pregnancy rituals; birth songs and dancing; the omugwo (care after birth); the cord and placenta rituals; and the naming ceremony. Some of the pregnancy rituals are purificatory in nature and therefore beneficial for maternal and infant health. The celebrations surrounding the birth of a child are community events, marked with singing and dancing. Following childbirth, the new mothers are not expected to participate in house chores to allow them time to recuperate. In all, discourses concerning the beginning of life, i.e., pregnancy and the periods surrounding it, are filled with rituals which are embodiments or expressions of cultural values, customs, and beliefs.

From an Iberian perspective, a Galician-Portuguese one, more specifically, the aim of this essay is a dialogical reading of the poetry of women-poets of our century who propose a different view of the feminine and of feminine identity, putting into play a certain theology of femininity, alongside concepts that explicitly call for the representation of the body: Anunciações [Annunciations] (2016), by the Portuguese writer Maria Teresa Horta, a novel in verse that rewrites “with all the senses” the biblical encounter between the Virgin and the Angel; and O libro da egoísta [The Selfish Woman´s Book] (2003) by the young Galician poet Yolanda Castaño, a work that integrates literary and audiovisual codes and where the reflection on identity unfolds and multiplies, returning an image built between the most intimate self and the public perception of the writer. A partir de uma perspetiva ibérica, mais concretamente galego-portuguesa, propomos neste ensaio uma leitura dialogante da poesia de mulheres-poetas do nosso século que nos oferecem uma visão outra do feminino e da identidade feminina, pondo em jogo uma determinada teologia da feminilidade a par de conceitos que convocam de modo explícito a representação do corpo: Anunciações (2016), da escritora portuguesa Maria Teresa Horta, um romance em verso que reescreve o encontro bíblico entre a Virgem e Gabriel; e O libro da egoísta (2003) da jovem escritora galega Yolanda Castaño, uma obra que integra códigos literários e audiovisuais e onde a reflexão sobre a identidade se desdobra e se multiplica, devolvendo uma imagem construída entre o eu mais íntimo e a perceção pública da autora.

At the height of the Irish War of Independence, 1919–1921, 45-year-old Kate Maher was brutally raped. She subsequently died of terrible wounds, almost certainly inflicted by drunken British soldiers. This article discusses her inadequately investigated case in the wider context of fatal violence against women and girls during years of major political instability. Ordinarily her violent death would have been subject to a coroner’s court inquiry and rigorous police investigation, but in 1920, civil inquests in much of Ireland were replaced by military courts of inquiry. With the exception of medical issues, where doctors adhered to their ethical responsibility to provide clear and concise evidence on injuries, wounds and cause of death, courts of inquiry were cursory affairs in which Crown forces effectively investigated and exonerated themselves. This article adopts a microhistory approach to Maher’s case to compare how civilian and military systems differed in their treatments of female fatalities. Despite the fact that the medical evidence unequivocally showed that the attack was of a very violent sexual nature, the two soldiers directly implicated were not charged with rape or any other sexual offence. In her case, and in those of other women who died violently while in the company of soldiers and policemen, prosecutions of the men involved resulted in acquittal by military court martial. This was so both for women portrayed as of immoral character and for others assumed to be ‘respectable’. It also reflects on the wider question of sexual violence during the Irish War of Independence, concluding that while females experienced a range of gender-determined threats and actions such as armed raids on their homes, the ‘bobbing’ of hair and other means of ‘shaming’, rape, accepted as the most serious act of sexual assault, was regarded by all combatants as beyond the pale.