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As acronyms go MOOC doesn’t roll easily off the tongue.  Massive Open Online Courses harness the reach of the worldwide web to the immediacy of social media and magically turn teaching and learning into something entirely new for educators and learners alike.  As a key element in the Equally Safe in Higher Education (ESHE) Toolkit, developing a new MOOC  ‘Understanding Violence against Women – Myths and Realities’ with my ESHE colleague Roisin McGoldrick took us into uncharted technological and pedagogical waters. With no students in front of you and no entry requirements, these free courses, covering every subject under the sun, attract learners from across the globe who might be studying at all hours of the Scottish day and night. Designing a course on VAW, a complex and at times controversial topic, for an invisible audience, was a challenge to two experienced educators used to the cut and thrust of lectures, powerpoint, handouts and groupwork.  Converting what we knew into audio-visual learning steps to capture and retain learners’ interest over a six week period meant that most of how we did things went out the window. Knowing you are only ever one click away from internet oblivion at the best of times, teaching such a complex and highly controversial subject required us each to find a friendly yet authoritative ‘voice’, somewhere between a pal and a mentor.  I won’t even go into the whole teaching to camera business…

My long experience of teaching about violence against women has shown me that it is one of the few academic subjects where students’ personal opinions can sometimes trump all the research evidence you can throw at them. 

My long experience of teaching about violence against women has shown me that it is one of the few academic subjects where students’ personal opinions can sometimes trump all the research evidence you can throw at them.  Violence against women (VAW) is so deeply interwoven in the warp and weft of world history and modern life that finding a way to unpack its complexities was our first task.  We wanted to stimulate thinking and ideas around violence against women and girls and offer knowledge and perspectives for people to consider.  We were firmly feminist in our approach and were clear that our aim was not necessarily that everyone agree but that we provided them with a strong foundation from which to build their learning and their own analyses.  To do that we needed to introduce some serious sociological concepts such as gender, power and violence. We hoped this would help them make personal connections with underpinning theories, theoretical frameworks and the lived realities for women living with violence the world over.

Before we started on the content however we were clear we needed a clear ethical framework for learning. Given its high international prevalence and gendered nature, it was very likely that many of our participants would have either direct or indirect experience of violence against women and girls in private, social or public settings. We recognised that for some, this may well have influenced their decision to study the course and how they might interpret our materials. We would be covering topics which people would likely find distressing and because we were not around to have a private chat after class, we created a ‘Health Warning’ with regular reminders about the need for self-care and regular breaks to allow processing and learning.  We established clear groundrules stressing the importance of being mindful of themselves and respectful of others in group discussions and in responding to other people’s posts in the online space, their sole and virtual classroom.  We stressed that personal experience is wholly that – unique and personal – and should not be used as evidence of more general points that people might wish to make. The chances of disclosures were likely to be high and we asked people only to share information about themselves that they were comfortable making available in the course’s public online platform. This request was well adhered to and might be a useful reminder for use in other public social media platforms,

“Please be sensitive to the potential for causing distress to yourself and to others in what you say and post during your time studying on this course.

We observed this in action many times.  Participants contravening the ground rules were dealt with very effectively and graciously by the others in ways which were a model of pro-social, measured and well-argued rebuttals.

Each learning step of the six week course contained short lectures, reading materials, hyperlinks, video extracts and opportunities for online discussion. There were quizzes and ‘live streams’ where people could tune into a Youtube channel and post questions for us to answer live on air.  We eventually got used to teaching direct to camera, to breaking learning down into powerful packets of knowledge and getting to the point and sharpish! We dashed off compact articles, wandered down the vast storehouses of Shutterstock images, interviewed experts over Skype and chipped into online discussions being carried out across continents – reading discussions between people in Sri Lanka, Chile, South Africa, Russia, Italy, Burkino Faso, New Zealand, Australia was thrilling. We learned about media schedules, subtitling, editing and were fortunate in having tremendous contributions from a range of well-kent Scottish and internationally renowned experts in the VAW field and the support of a team of learning technologists and film-makers and audio-visual specialists.

Our community of learners included survivors, a range of professionals, VAW specialists, students and many FutureLearn old hands who were simply interested in exploring a new subject. Some were regular contributors to the discussion and many were not – content to learn in their own way. There is absolutely no requirement to chip in your tuppenceworth.  We witnessed extraordinary moments of enlightenment as people began to make sense of their own or others’ experiences or to connect their practice with new ideas.  We read with interest as people spoke of their growing confidence in their own knowledge to initiate conversations about VAW with family, friends and colleagues for the first time.

In an extraordinary piece of synchronicity,  the Weinstein story and the #MeToo campaign aftermath broke when we were dealing with ‘Media Representations of VAW’.   The chat was mighty and the analysis of the press coverage was a joy to behold in its confidence, knowledge and outrage!

The pleasure of taking part in discussions with participants from every corner of the globe, of hearing their perspectives and of reaching so many people was a new one to me. The feedback since the first course ended in mid-November 2017 has been extremely positive. People connected to the issue in new ways, realised that they could play a part in preventing violence against women and many resolved at the end to take action in their own communities.

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The course page invites learners to join the global movement to prevent VAW.  By taking part in a course like ours I believe they made a start.  We explored VAW Prevention at the end of the course and when people read about the first Zero Tolerance Campaign in Scotland, the 16 Days of International Activism against VAW, the Inside Outside Project, One Billion Rising and White Ribbon for instance many were inspired into taking action in their own communities.  Learning about VAW is an intervention and a key part of primary prevention.  Knowledge is indeed power, we busted some myths and laid down some realities and just maybe we have helped bring about some changes of mind. People are already signing up for the next run starting on 5 February 2018.  Click here to join us.

@AnniDonaldson

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Celtic Connections columnist Anni Donaldson reviews one show looking at the life and music of Margaret Barry

This article first appeared in Common Space https://www.commonspace.scot/articles/10265/anni-donaldson-century-apart-art-margaret-barry-and-karine-polwart

THE gulf separating the lived experience of singers Margaret Barry and Karine Polwart could hardly be wider. 

Margaret, born into a family of street musicians in Cork in 1917, and Karine, a 40-something from Edinburgh, show the distance women have travelled in the world of traditional music and song.

‘She Moved Through the Fair’ by Colin Irwin and Mary McPartlan, which played at the Tron Theatre as part of Celtic Connections, gave us a funny, poignant and honestly tuneful evocation of Barry’s colourful life.

Karine Polwart

Finding herself homeless at 16, she took her chances on the road with just her bicycle and her ‘banji’, as she called it. Living rough at times and singing for bed and board, she traipsed around Ireland’s cities and country fairs singing on street corners, in pubs or wherever she could earn her keep.

Although she learned the hard way how to command an audience and compete with the clatter of street and stall, her powerfully sweet and melodic tones gave voice to Ireland’s eternal longing for itself in ballads of migration, of loves lost and found, of failed rebellion and roving in the years after the failed Easter Rising.

The self-styled ‘Queen of the Gypsies’ was strong in the face of the Irish Catholic Church’s view of independently-minded single mothers like herself, of a male-dominated culture and general prejudice against travellers – she held her own and had the last laugh.

Read more – Anni Donaldson: James Kelman on the Dirt Road to Lafayette

Bumping into tradition-hunters Robin Roberts and Alan Lomax in 1951, Barry’s gifts were recognised and she went on to become the centre of the growing Irish community in London, taking up residence at sessions in the famous Bedford Arms with her new musical partner, fiddler Michael Gorman.

Caring little at all for her appearance, lack of front teeth and more for stout, Margaret went on to a colourful career touring the US. Mary McPartlan (main picture) lovingly rendered Margaret’s signature songs like the Galway Shawl, The Factory Girl, My Laggan Love, the Wild Colonial Boy and others including the exquisite title song.

Larne-born actor Ruby Campbell’s fine portrayal of Margaret through her life gave a real sense of this huge character and the size of the toss she never gave for convention or sobriety.

Polwart’s play, Wind Resistance, by contrast, expressed more 20th century concerns for land, nature, community, birth and motherhood. Centred on her beloved Falla Moss, Polwart’s multi-dimensional performance combined songs and stories old and new, chat, audio interviews and wondrous back projections of geese in flight.

Read more – Anni Donaldson: Is it time Scotland paid a new piper?

Polwart drew the connections and cooperation between bird, land, people, history and agriculture, weaving her tale around the love story of Roberta and Will who settled in Falla Moor in 1919. This deeply moving musical essay shared one highly creative woman’s art through reminiscence, via football, medieval medicine, peat bogs, moss and birth.

That Polwart had the funding and freedom to do what Barry could only do by force of will shows how far we have come in recognising the art women can make given half a chance.

We must thank Celtic Connections for reminding us of those uproarious foremothers like Margaret Barry who carved those first paths through the peat bog of centuries of tradition and silt and ended up on the boards of the Tron Theatre.

Pictures courtesy of Celtic Connections

https://www.commonspace.scot/articles/10254/anni-donaldson-james-kelman-dirt-road-lafayette

Our Celtic Connections columnist Anni Donaldson goes on a musical journey with Dirt Road author James Kelman

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JAMES KELMAN in conversation with Alan Bisset at a packed ‘meet the author’ session at this year’s Celtic Connections festival was full of surprises. 

The ‘connection’ celtic-wise between Kelman’s latest novel, Dirt Road, and Glasgow’s annual music festival is stronger than you might expect from Scotland’s renowned Booker prize winner, known mainly for his dark and gritty urban tales.

Kelman’s latest novel, which began life as a screenplay for the forthcoming film Dirt Road to Lafayette, is long in miles yet existential in spirit. This sojourn from Bute (maybe) to Louisiana via Alabama is a coming-of-age odyssey steeped in grief, west of Scotland male-style.

Read more from Celtic Connections – Anni Donaldson: Is it time Scotland paid a new piper?

It is a masterful portrayal of the inner life of Murdo, a bereaved, helplessly inarticulate 16-year-old accordion wizard, and Tom, his excruciatingly silent and grieving father. The moment when Murdo finally stops flayling around in his scant emotional vocabulary and gets to the point of his life and the book is simply a joy. That point is music.

The life-changing connection between oor Murdo and the Lafayette’s Zydeco culture he encounters on his travels is the core of the book’s journey. The discussion at the event revealed Kelman’s hitherto quiet passion and breadth of knowledge about American traditional music cultures which began when he emigrated to the States as a teenager with his family in the 1960s.

The musical mash-up between Kelman’s youthful musical discoveries and his political views emerged. For Kelman, the music of Appalachian, Zydeco, Cajun, Blue Grass, Hispanic, Scots and Irish cultures were all essentially “black and white working class people’s music which went around the world and moved people”.

They shared a common root in the experience of “poor people with agricultural roots making joy in their lives”. For Kelman, this music links Scots, Irish, African-Americans, Hispanic, Creole, French Canadians, Louisiana settlers and many more besides.

The maritime journeys and the fiddles, whistles, drums, accordions and harmonicas in their baggage created the opportunity for a shared migrant language which set the scene for jazz, blues and modern popular music.

Preston Frank and daughter Jennifer

Before the Beatles, the Everly Brothers had snuck their own rural family and community tradition of music and song into the emergent pop music of the 1950s. Blues hunters like Alan Lomax fed an appetite among the youth of Scotland and the UK for the truth of the African–American experience rendered in music and song and encouraged them to give voice to their own lives.

The forces of commercialism in popular culture in the 1960s tried their best to distance the new generation from its own cultural roots on both sides of the Atlantic while the previous generation hung on despairing that no one would listen.

Fortunately they did not succeed, family and community ties remain strong and Kelman’s pleasure was plain to see as he introduced his ‘Dirt Road Band’. The line up included Zydeco button box wizard Preston Frank and his daughter Jennifer on bass (pictured), Dirk Powell on fiddle and guitar and his daughter Amelia on guitar, and accordion player and singer Neil Sutcliffe (aka Murdo in the film).

Illustrating Kelman’s point perfectly, the set of Zydeco rhythms including Scottish and American versions of the famous MacPherson’s Rant had the audience not quite knowing whether they were in Townhead or Texas.

James Kelman, Dirt Road, Canongate 2016

Celtic Connections finishes on 5 February 2017.

Pictures courtesy of Anni Donaldson

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https://www.commonspace.scot/articles/10202/anni-donaldson-it-time-scotland-paid-new-piper

Our Celtic Connections columnist, Anni Donaldson, explores the politics of gender in Scottish traditional music

WITH the chants of a women’s anti-Trump demonstration booming outside Glasgow’s Royal Concert Hall, it was an auspicious moment to start a new conversation about gender and Scottish traditional music. 

Judging by the audience’s response to the lively discussion during the ‘Exploring Gender and Music’ event on the second afternoon of Celtic Connections 2017, this apparently last minute addition to the festival programme billed this year as “a celebration of inspiring women artists” is long overdue.

The craic, as they say in ceilidh circles, was mighty. An impressive panel of female doyennes of the traditional music scene got down to it. Kicking off the discussion, Rachel Newton (main picture), harpist and vocalist in The Shee who organised the event, talked about the moment she became aware that almost all of the bands nominated for the 2016 Scots Trad music awards were male and there were only three women out of 39 band members in the whole category.

Newton hesitated before going public on Facebook but felt “overwhelmed by the amount of all-male and more importantly very masculine bands that are dominating the Scottish traditional music scene”.

Newton hesitated before going public on Facebook but felt “overwhelmed by the amount of all-male and more importantly very masculine bands that are dominating the Scottish traditional music scene”.

Newton found there was a growing band of women Trad musicians and artists who felt the same. They were staring into the cavernous depths of a newly discovered Scottish gender gap. The artistic gap may now be added to all the other fissures in Scottish society which add up to gender inequality (pay, care, income, representation, power, freedom).

The musicians, journalists, agents and publicists on the panel and in the audience were full of examples: of festival and gig programmers not booking enough women artists, of women being paid less than men.

Agent Lisa Wyttock talked about festival organisers rarely booking more than one so-called ‘girl band’ and how women simply do not headline Trad Scottish festivals. Journalist Sue Wilson had also observed a level of discrimination against women artists by festival programmers which just does not exist for all-male bands: “Turn it around the other way and that type of discrimination just does not apply.”

Expectations also differ. Whereas string-driven, or air blown, seriously fast and furious sets are what is expected from guys, women are more often favoured for their vocals over their instrumental skills.

Expectations also differ. Whereas string-driven, or air blown, seriously fast and furious sets are what is expected from guys, women are more often favoured for their vocals over their instrumental skills.

Guitarist and singer Jenn Butterworth was less than flattered by being told that her all-woman band had “balls” and “played like men”. According to Jenny Hill, double bass player, publicists and record labels often expect women to dress prettily and be ultra-feminine.

Hill and Butterworth were involved in a unique collaboration of women trad musicians from across the UK. The exquisite and critically acclaimed Songs of Separation (pictured) successfully premiered at last year’s Celtic Connections and was unusual not least for the fact that the sight of 10 extraordinarily gifted women composers, musicians and singers solely occupying a Scottish stage was in itself highly unusual.

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Funding is also an issue. Hill was unequivocal: “There’s a need for some positive discrimination for women to equalise the grants available.” Butterworth and Sandra Kerr, both also teachers agreed that while young women outnumber young men on folk music degree courses, this is not reflected in the numbers going on to sustain professional musical careers.

Michaela Atkins, press officer at Celtic Connections, described an industry which favours “those who shout the loudest”, and there was a consensus among the women and men in the audience that overall, women’s voices, ironically, were not being heard in the folk scene, that this conversation was long overdue and in need of oxygen and, above all, data.

To the sounds of the throng of protest still ringing from outside, the discussion ended with email addresses being shared, calls for more discussion, research and mutual support and in a firm resolve that women artists needed a fairer shout.

Guitarist and singer Jen Butterworth was less than flattered by being told that her all-woman band had “balls” and “played like men”.

Traditional music is, by its nature, well, traditional. Scots and Gaelic culture reflect the totems of Scottish identity which have always been essentially male with some outdated attitudes to women.

Our national story is a graphic boy’s own comic with its heroes and villains, emigrants, martyrs and the odd fruitcake queen or dead lover. It tells of blokes bonding in battles fought in factory, field or far away, of disasters and drams, triumphs over adversity, poverty, the English, other Scottish guys, the ruling classes, etc. Even with the soundtrack down low it is easy to detect whose voices are the loudest.

The folk singers and working class troubadors of the 1960s and 1970s Scottish folk revival did a fine thing – truly. However, that Sandy Bells culture of late night, drunken music sessions was full of hairy fellows with no visible means of support, who got the breaks and went on to successful professional careers as performers and national treasures – wizards of box and bow. There are not so many women among their number.

There’s an old joke that neatly sums up the gender politics of those times – Q: What do you call a folk musician without a girl friend? A: Homeless.

Q: What do you call a folk musician without a girl friend? A: Homeless.

Is it time for Scotland’s women musicians to wrench the trad scene away from its 1970s attitudes? Let’s call time on that old story: 21st century Scotland needs to pay a new piper, call a different tune.

Celtic Connections continues until 5 February 2017.

Picture courtesy of Celtic Connections

evaw-award-pichttps://www.commonspace.scot/articles/9751/commonspace-writer-shortlisted-end-violence-against-women-awards

Award Ceremony 6 December 2016

 

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Scottish Review of Books 13 August 2016 http://www.scottishreviewofbooks.org/no-belles-de-jour/

WHILST history may be one of the oldest scholarly disciplines, it has, until more recent times mostly averted its gaze from that other so-called ‘oldest profession’, prostitution, particularly in the Scottish context. However, as Louise Settle’s history of prostitution in Edinburgh and Glasgow in the early twentieth century shows, it can hugely benefit from the historian’s scrutiny.  The continuing and often heated contemporary debates about whether or how to regulate, legislate or obliterate prostitution in Scotland and elsewhere are almost as vigorous as those dealing with the ‘moral panic’ of ‘white slavery’ and the plight of ‘fallen women’ in the nineteenth century. The arguments among twenty-first century commentators centre on whether women involved in prostitution are victims of abuse in an unequal world or free agents making legitimate economic choices. Resolution looks a long way off. They might be missing a trick. Settle’s detailed and well researched book provides a welcome addition to our knowledge of this long standing and complex social issue, inviting us to look backwards to see how we got to here.

debunking the myth of free choice by so-called ‘happy hookers

Settle maintains that working class women’s involvement in prostitution in the early twentieth century was a survival strategy when the social, economic and cultural odds were heavily stacked against them.  Prostitution may have been a ‘choice’ but it was one made in Scotland at a time when the available options for many women were severely constrained by prevailing economic conditions and social norms governing women’s behaviour. While the risks were high, the alternatives were worse. Prostitution in Edinburgh and Glasgow in the early twentieth century was not glamorous. There are no belles de jour here.

The growth of clandestine prostitution based around Italian ice cream cafes and fish and chip shops in the 1920s and 1930s is a surprising revelation.

Research into police, court, prison and voluntary social service agency records reveals the reality of prostitution from the accounts of those charged with arresting, prosecuting and reforming the women involved. However Settle’s approach pulls off a remarkable coup. Despite the public nature of her sources and the inherent bias likely in accounts of women’s lives mediated through public officials, the reality of lives in prostitution emerges. A collective biography approach to previously hidden life stories provides much needed insight into the women’s lives. We see their reasons for working in prostitution, its impact and how this was often compounded by the efforts of those determined to prevent it.  We also hear the women’s loud resistance screaming through.

‘Khaki fever’ led to a boost around the docks and railway stations in Glasgow and Edinburgh during the First World War.

The distinctions between the European, English and Scottish legal systems’ approach to prostitution in the nineteenth century clarify the roots of the particularly Scottish approach which emerged in the early twentieth century.  The growth of state regulation of prostitution across Europe in the second half of the nineteenth century was closely linked to efforts to reduce the spread of venereal disease. While many European countries adopted the French system of licensing state-regulated brothels, England regulated prostitution in order to control the spread of the diseases among men in the armed forces. A series of Contagious Diseases Acts passed in England in the 1860s made compulsory the genital examination of women suspected of being ‘common prostitutes’ working in naval ports and garrison towns.  Prior to their eventual repeal in 1886, things had begun to take a moral turn with the 1885 Criminal Amendment Act which responded to British public opinion seething with ‘moral panic’ following reports of the sexual exploitation and abduction of young girls into ‘white slavery’.  The Act raised the age of consent from thirteen to sixteen, made brothel-keeping illegal across Britain while the National Vigilance Association (NVA) in England and the Scottish NVA (SNVA) were charged with upholding and enforcing the new morality laws. However policing remained the key mechanism for tackling prostitution in Scotland.

The 1892 Burgh Police (Scotland) Act and individual Scottish city acts criminalized outdoor prostitution by ‘street walkers’ and ‘common prostitutes’ ‘loitering or importuning for the purposes of prostitution’ and stipulating fines and imprisonment. Licensing laws targeted publicans and others using their premises for prostitution and the 1902 Immoral Traffic (Scotland) Act targeted men who trafficked women into prostitution,  acted as pimps or ‘bullies’ or lived off ‘immoral’ earnings, imposed penalties of up to six months imprisonment and later introduced flogging for these offences.

The Scottish system included cautioning whereby a woman was only arrested after being caught importuning three times. Thereafter she was deemed a ‘common prostitute’. Police made a distinction between the ‘common’ or ‘hardened prostitute’ regarded as a public nuisance who were dealt with in the courts and younger women seen as ‘victims’ or ‘amateurs’ with the potential to be diverted from prostitution. Settle found a degree of sympathy among police officers for young women whose difficult life circumstances drew them into prostitution and whom officers judged as having the potential for change. In 1907, the option of probation became available to courts and with the discretion available to police on the streets of Edinburgh and Glasgow, probation officers and the SNVA and the Magdalene Asylums took the opportunity to ‘reform’ the lives and characters of young women deemed to be at risk. This informal ‘penal-welfare’ system diverted women either to a closed institution or subjected them to close supervision by a probation officer in the community. They aimed to teach young women to conduct themselves in a manner more aligned with middle class morality and expectations of femininity in their working and private lives. While some women undoubtedly responded positively to this approach, others fiercely resisted the interference and all attempts at ‘reform’.

Women were ill-served by an unequal society which targeted them for being the wrong kind of woman whilst turning a blind eye to the men who paid for sex with them.

Who were the women caught up in this system? Unsurprisingly they were working class and experiencing considerable hardship.  Information about their backgrounds shows that many came from poor families and either struggled to find work or survived on very low wages. Once involved in prostitution the women suffered from extreme ill health, abuse, exploitation, homelessness and destitution; they often lived chaotic lives and many died young. Many were single mothers, deserted by their husbands, working to feed their children and avoid the poorhouse. There were many who attempted suicide, or were charged with drunkenness and often being ‘drunk in charge of a child’, breach of the peace, assault or theft; they were frequently in and out of prison, poorhouses, reform homes and hospitals.  In poor working class communities prostitution was regarded simply as a fact of life and a way to make some money – women were not unduly stigmatised. They took whatever paid work was available and in straitened circumstances prostitution could temporarily make ends meet despite the risks.

Prostitution was indeed a ‘choice’ for women desperately short of options.

This pragmatism and sheer determination was at some remove from the opinions of the moralisers and law enforcers who condemned prostitutes as having pathological character flaws. The exploration of the social geography of prostitution in Edinburgh and Glasgow charting the sites known for street prostitution and the location of brothels in both cities is revealing. In Edinburgh, street prostitution was traditionally centred on the Old Town and the Mound, in Glasgow around High Street and Glasgow Green. However by the early twentieth century women moved to the expanding commercial and entertainment centres of the cities to meet new demand. ‘Khaki fever’ led to a boost around the docks and railway stations in Glasgow and Edinburgh during the First World War. The number of brothels also increased during this period with women soliciting in the streets then taking men to flats or private rooms rented by the hour thus blurring the distinctions between outdoor and indoor prostitution. The police seemed unable to deter women from working in the city centres or to make many inroads in closing down brothels or prosecuting pimps. Settle shows that the relationships between the women working in prostitution, brothel keepers and ‘bullies’ was complex. Women working as prostitutes might rent rooms in their own houses for other women to use.  While some women had cruel, controlling and exploitative pimps, others had husbands who played no part as pimps.

Women were ill-served by an unequal society which targeted them for being the wrong kind of woman whilst turning a blind eye to the men who paid for sex with them.

The growth of clandestine prostitution based around Italian ice cream cafes and fish and chip shops in the 1920s and 1930s is a surprising revelation. So too are the links between prostitution and the new craze for dance clubs. This was highlighted by the high profile trial and conviction of Kosmo club owner Asher Barnard and his two managers in 1933 for using the venue to profit from prostitution. The trial shed light on prostitution’s ability to embrace changing technology, survive the economic downturn, capitalise on changing public mores, and expand its reach in novel ways. The Club at 20 Swinton Row in the east end of Edinburgh was one of a number in the city where men could ‘book out’ a ‘dance partner’ for thirty shillings for the whole evening by telephone – the origin of the term ‘call girl’. Telephone calls to a network of taxi drivers, hotels, lodging houses, or flats swung into action to whisk the man and his ‘dance partner’ off somewhere to have sex. Women witnesses in the trial described being coerced into being ‘booked out’, having no access to the telephone to make their own arrangements or control the bookings. Earnings from the ‘booking out’ system however far exceeded those working only as dance partners.  Settle argues that earning differentials, lack of alternative employment, coercion and the economic challenges women faced reveal how problematic the notion of ‘choice’ in prostitution at the time was.

Prostitution is described as the oldest ‘profession’ but its roots lie in one of the world’s oldest oppressions – women’s.

Prostitution is described as the oldest ‘profession’ but its roots lie in one of the world’s oldest oppressions – women’s. ‘Profession’ implies choice. While its academic purpose is clear and important, the glimpses this book provides into the life of women is where it shines while debunking the myth of free choice by so-called ‘happy hookers’.  Early twentieth-century Scotland blamed the women for making bad choices yet failed to address the harm it caused or why men wanted to rent their bodies in the first place. Abuse victims or free agents? Probably both.  Prostitution was indeed a ‘choice’ for women desperately short of options; while dance clubs and brothels may have been preferable to the street, women often made the best of it despite the risks.  This complicated clandestine world was challenging to police. Women were ill-served by an unequal society which targeted them for being the wrong kind of woman whilst turning a blind eye to the men who paid for sex with them.

Sex for sale in Scotland – Prostitution in Edinburgh and Glasgow, 1900-1939

Louise Settle

Edinburgh University Press, £70, ISBN 978-1474400008, PP218
Read more at http://srb.swddev.com/no-belles-de-jour/#D8KxlChgsdtIG3jA.99
Read more at http://www.scottishreviewofbooks.org/no-belles-de-jour/#2msQg3geF5EpEP6O.99

ESHE team and USSA

Equally Safe in Higher Education at the University of Strathclyde.

Project Team and USSA President Raj Jeyeraj and Vice President Gerry McDonnell:

LtoR: Kevin Pilkington, Roisin McGoldrick, Gerry McDonnell, Melanie McCarry, Anni Donaldson, Raj Jeheraj

Read GlasgowAnni’s blog on Scottish Government’s Equally Safe website about a new project at Strathclyde University to prevent VAW on campus:

http://blogs.scotland.gov.uk/equally-safe/2016/03/17/new-toolkit-to-help-reduce-violence-against-women/

RTNhttps://www.commonspace.scot/articles/3649/sexual-harassment-on-campus-to-be-tackled-in-new-project

 

Anni Donaldson: Understanding coercive control and domestic abuse

Amid a storyline on The Archers radio programme, writing in Common Space Anni Donaldson explains coercive control in abusive relationships and how people can seek help

THE ARCHERS’ Helen Titchener really could use an independent domestic abuse advocate (IDA) right now.

If Ambridge was in the west of Scotland she could just lift the phone and call Assist and one of their IDA’s could talk through with her what is really going on in her marriage.

For those not familiar with the excruciatingly well-written, real time entrapment of vulnerable Helen over the past couple of years by her domineering and controlling husband Rob, a quick BBC Radio iPlayer catch up or glance at any online Archers forum will fill you in pretty quickly.

Helen is living in a situation which is all too familiar to IDAs, highly dangerous for her, wee Henry and her unborn child.

Assist is well placed – every year its advocates support over 4,000 women (and a number of men) in exactly Helen’s situation and around 6,000 children all affected by domestic abuse.

Rob is a textbook domestic abuser: the gradual erosion of Helen’s freedom masked as concern and ‘love’, the ramping up of her fear of him and her confusion and anxiety are common responses to the increasingly tight emotional and physical cordon he is placing around her.

Helen is living in a situation which is all too familiar to IDAs, highly dangerous for her, wee Henry and her unborn child.

IDA’s are specialists who understand very well how abusive partners behave and they know also that the longer it goes on, the more dangerous it can get. Men like Rob start by schmoozing and charming, often sweeping women along to an early commitment or marriage, spotting their vulnerabilities and salting them away for future use.

In conversation with Helen, a domestic abuse advocate would find out that she is growing increasingly frightened of Rob.

In conversation with Helen, a domestic abuse advocate would find out that she is growing increasingly frightened of Rob. He ‘polices’ her life, isolating her from friends and family, tracking her movements by phone and text if she goes out.

He has left his job, persuaded Helen to give up working in her successful organic food company and is gradually taking over the business and finances. Helen is pregnant and advocates know that during pregnancy abuse can start or escalate.

Rob’s apparent concern for Helen’s pregnancy hides his final goal – complete control of Helen’s life to suit his needs. He puts her down, tells her what to wear, undermines her ability as a mother and is obsessively jealous of her friendships – gradually, almost imperceptibly, his evaluation of her as a woman creeps into her mind and like a cuckoo jettisons her own sense of herself, her independence of thought and action.

There are suggestions that he could be a serial abuser from the occasional appearances of previous partner Jess – whom Helen has been falsely persuaded is deranged. He has charmed his way into Helen’s family who think he is God’s gift to troubled, single parent Helen who hasn’t had much luck with men in the past.

He ‘polices’ her life, isolating her from friends and family, tracking her movements by phone and text if she goes out.

While there is not much apparent violence, there are hints at a rape. There is plenty of threatening behaviour from Rob, our compelling ultra-macho, homophobic, bad-tempered, narcissistic, arch-manipulating, riding-to-hounds anti-hero.

Hearing all that, it would be clear as day to an IDA that Rob is a danger to Helen. As long as she is frightened into complying, Helen will be fine but men like Rob are never satisfied and Helen will never, ever get it 100 per cent right. His changing moods and standards keep her on her emotional toes.

The romantic bond between Helen and Rob has now become a traumatic one – he has magically transformed her love into a fearful, anxious attachment and very soon he could have the power of life or death over her and the children.

Helen, living with that every day like a captive in a war zone is very likely to be experiencing a real and severe condition with a name: Type 2 Trauma.

Who knows where Helen’s and Rob’s story will end – that’s the power of this well written radio drama. In real life it could end in severe mental health problems, severe injury, miscarriage or death for a woman and possibly her children, too – it happens.

As long as she is frightened into complying, Helen will be fine but men like Rob are never satisfied and Helen will never, ever get it 100 per cent right. His changing moods and standards keep her on her emotional toes.

A trained advocate would sensitively reflect back to women like Helen the reality of their situation. Through careful questioning and professional judgement, advocates assess the risks women like Helen face in similar situations and offer options for safety and support if they want it.

Listeners describe Rob as an arch-villain, a baddie we love to hate. People swing from frustration to sympathy for Helen. In reality, Rob is an old fashioned abuser disguised as a regular guy, hidden in plain sight, nursing a Victorian world view that a woman is a man’s property without full citizenship rights.

Their hyper-vigilant partners trying to second guess their every move, anxiously tiptoe around them to prevent the next blow-up. Rob’s number could be up, though. The law In England and Wales might catch up with his particular form of coercive or controlling domestic abuse.

As of December 2015 this is now a crime punishable by up to five years in prison even if it stops short of physical violence. Listeners await his prosecution with interest. Similarly, The Scottish Government is currently consulting on creating a specific offence to deal with those who commit psychological abuse and coercive and controlling behaviour.

The consultation ends on 1 April 2016. Such an offence could rely on evidence such as is gathered in the course of IDA’s work with victims. This could prove vital in documenting the reality of life within these regimes of domestic terror.

Making that first call for help can make you feel like a traitor, the end of your cherished dreams of a happy family future. Preparing to end the relationship can be dangerous: that’s why women stay put.

Making that first call for help can make you feel like a traitor, the end of your cherished dreams of a happy family future. Preparing to end the relationship can be dangerous: that’s why women stay put.

Over the last 10 years, two women a week in the UK have died at the hands of a current or former partner often at the point of leaving. Women know that losing control could push their partner over the edge and women wisely managing their own safety.

Sometimes it is better to stay put and make careful longer-term plans. That’s where a good advocate can help whether or not the police are involved. Advocates know the law and can pull in a range of other services to help someone at risk.

A national training programme for IDAs is currently under way in Scotland to make the service nationwide through Scotland’s national network of Women’s Aid Groups and other support services.

The demand is not likely to diminish anytime soon with around 60,000 domestic incidents reported to Police Scotland last year.

To find out your where your nearest IDA or domestic abuse support service is:

In Scotland call: National Domestic abuse Helpline 0800 027 1234 – open 24 hours

In England and Wales (including Ambridge) call: National Domestic Violence Helpline 08082000247 – open 24 hours

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Picture courtesy of ghetto_guera29

tlinseyandken

This review first appeared in The Lennox Herald 29 January 2016

Linsey Aitken and Ken Campbell pull off a musical world tour at their first Celtic Connections gig.

Like the wild geese taking off above Linsey Aitken and Ken Campbell’s home in Gartocharn on Loch Lomondside, a full house at the Glasgow Art Club on Friday 22 January caught the thermals of their fine opener Northern Winds and were transported on a musical round-the-world-tour. In the art nouveau splendour of the Art Club’s recently refurbished Gallery with its Charles Rennie Mackintosh frieze, panelled walls and breathtaking fireplaces, the accomplished couple created a comfortable and easy feel for this, their first Celtic Connections gig.

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Linsey knows her way around a cello and the rich resonant tones of her arrangements brought the violin’s often shy big sister centre stage to lead and cavort with open bowing, slap base licks and melancholy harmonics. With Ken’s twelve string guitar, Northumbrian pipes and Spanish laud accompaniments and their friendly incidental chat, the pair’s many self-penned songs offered a glimpse of what they do on their holidays.

Whether taking inspiration from local archives for the rousing whaling song Dundee Bound and Ellis Island for Land of Hope, re-imagining a Pushkin poem and a Russian folk tune in Silent and Shy or recreating a day in the life of a Tuscan café owner in the ‘world premiere’ of the distinctly Czardas-esque instrumental Giovanni, Linsey and Ken offer a syncretic repertoire which never strayed far from its Scottish musical roots. This was never more effective than Linsey’s exquisite Achachrome, an instrumental inspired by the croft in Kilmartin Glen from whence Ken’s family were cleared in the 19th century. The duet melted Linsey’s cello at its harmonic and melancholic best with Ken’s Northumbrian pipes which took up the melody to create an ‘droney’ (Linsey’s words) and atmospheric combination evoking the wrench from kith and kin.

With some covers thrown in for excellent measure: their tribute to the late Michael Marra, Take me out drinking tonight, Mick West’s favourite The hills are clad in purple and a sparklingly original arrangement of Wild Rover the crowd were well pleased.  Clearly well-loved and active in Gartocharn with a large local and family contingent there present, Linsey and Ken pulled off the right amount of community singing with their clever chorus handout sheets and managed easily to stay this side of sentimental with their finale Red is the Rose, the beautiful and not often heard Irish version of Loch Lomond.   With that they were back on home turf at the south end of Loch Lomond and all seemed to agree that their Celtic Connections debut was a winner.

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