Abstract
Gendered vulnerabilities and violence in forced migration: The Rohingya from Myanmar, by Mohammad Musfequs Salehin, is an incisive exploration of the gendered dimensions of violence and displacement faced by the Rohingya. The book focuses on the stateless Rohingya from Myanmar, particularly during their forced migration to Bangladesh. It does an exceptional job of illustrating the cyclical nature of gendered violence that the Rohingya face, reinforced by entrenched patriarchal norms and exacerbated by the instability of displacement. Structured across six chapters, the book applies Johan Galtung's theories of violence and Pierre Bourdieu's notions of symbolic power to dissect the composite experiences of violence endured by the Rohingya. The core argument of Salehin's work is that the violence experienced by the Rohingya is not only direct but also structural, cultural, and symbolic.The significant contribution of Salehin's work is its detailed portrayal of the gender-specific vulnerabilities that arise during forced migration. The book emphasizes how these vulnerabilities are not only products of the immediate crisis but are also rooted in the historical and socio-political contexts of Myanmar and the regions in Bangladesh where refugees have resettled. Salehin's extensive fieldwork, conducted over five years in the Rohingya refugee camps of Cox's Bazar, allows for a personal and empirical approach to understanding the complex dynamics at play. The book uncovers how gendered violence and vulnerabilities manifest differently for men and women, influenced by a host of socio-political and cultural factors. For instance, while both genders suffered immense brutality in Myanmar, including murder and physical injury, women were disproportionately affected by sexual violence, including rape and harassment, primarily perpetrated by the military. An alarming aspect discussed is the prevalence of sexual violence, used strategically as a tool of war and ethnic cleansing. Salehin describes harrowing scenes where “the military tied up fathers or husbands and raped women in front of them” (p. 56), a brutal tactic intended to humiliate and terrorize the community into fleeing their homeland. This performative violence is emblematic of what Salehin refers to as “militarized hypermasculinity,” where acts of sexual aggression serve to reaffirm the power dynamics imposed by the Myanmar military, systematically authorized and employed as a weapon of ethnic cleansing (p. 96).
Salehin does not shy away from discussing the role of traditional and religious norms in exacerbating the plight of Rohingya women. He elaborates on how child and multiple marriages are justified under the guise of providing security against the backdrop of financial hardship and societal instability. These practices are deeply rooted in the Rohingya's patriarchal structure, which views women's subjugation and control as a part of the ‘natural order,' an instance of symbolic violence that perpetuates gender inequities and sustains the cycle of violence within the community. His analysis reveals that practices like multiple marriages, often misrecognized by Rohingya women as necessary rather than violent, highlight the normalization of such symbolic violence within their community, as theorized by Pierre Bourdieu. The study contrasts the restricted mobility and educational opportunities between Rohingya men and women, noting that even in refugee camps in Bangladesh, women's movements remain limited by security concerns and cultural practices like ‘forda'. Forda is the practice of women maintaining seclusion where they avoid contact with males who are not relatives. This gendered restriction not only confines their physical space but also stifles potential personal and community development.
The lack of proper infrastructure and the denial of basic needs such as health and personal hygiene further illustrate the neglect and ongoing structural violence. Women's inability to access proper menstrual hygiene facilities and the widespread prevalence of infectious diseases not only deteriorate their physical health but also their social standing, leading to instances of divorce and abandonment.
Salehin's critical insight into the potential solutions is pivotal. He advocates for the introduction of economic and livelihood activities that could empower the Rohingya within the camps, alongside enhancing gender-sensitive infrastructure and legal frameworks to ensure justice and equity for the victims of violence. His call for re-evaluating the ‘Safe Space' programs and restructuring camp governance to include female leadership is a forward-thinking approach aimed at dismantling the entrenched patriarchal norms (p. 101).
The findings of the book emphasize the critical importance of integrating a gender perspective into social work and humanitarian aid. His detailed examination of the intersectionality of violence offers invaluable insights into designing better-targeted interventions that can address the root causes of gendered violence in refugee and displaced communities. Advocating for a comprehensive approach, his research provides a vital framework for policymakers and human rights organizations committed to improving the conditions of vulnerable populations. This book is crucial for those involved in peace and conflict studies, gender studies, and migration and refugee studies, urging a reevaluation of conventional approaches to understanding the impacts of gendered violence on displaced communities.
