inevitably work from these premises, which form our epistemological foundations. This argument might also be applied to the legacies of feminist theory and philosophy through which we work, and which complicate the way we can remember and narrate feminism and its histories. More specifically, this chapter focuses on a women-only protest camp held at Pine Gap/Quiurnpa in central Australia in 1983 and reads it as an encounter of feminism on Aboriginal land. Since that event, the chant ‘Always was, always will be, Aboriginal land’ is often heard at protests of all kind
This ground-breaking collection interrogates protest camps as sites of gendered politics and feminist activism.
Drawing on case studies that range from Cold War women-only peace camps to more recent mixed-gender examples from around the world, diverse contributors reflect on the recurrence of gendered, racialised and heteronormative structures in protest camps, and their potency and politics as feminist spaces.
While developing an intersectional analysis of the possibilities and limitations of protest camps, this book also tells new and inspiring stories of feminist organising and agency. It will appeal to feminist theorists and activists, as well as to social movement scholars.
From the squares of Spain to indigenous land in Canada, protest camps are a tactic used around the world. Since 2011 they have gained prominence in recent waves of contentious politics, deployed by movements with wide-ranging demands for social change. Through a series of international and interdisciplinary case studies from five continents, this topical collection is the first to focus on protest camps as unique organisational forms that transcend particular social movements’ contexts. Whether erected in a park in Istanbul or a street in Mexico City, the significance of political encampments rests in their position as distinctive spaces where people come together to imagine alternative worlds and articulate contentious politics, often in confrontation with the state.
Written by a wide range of experts in the field the book offers a critical understanding of current protest events and will help better understanding of new global forms of democracy in action.
, 1992 ; Roseneil, 1995 ; Bartlett, 2011 ), the persistence of social hierarchies cutting across gender have received less attention. Rectifying this, Alison Bartlett in Chapter 12 identifies the ways in which living in a colonised nation produces political priorities at odds for the non-Indigenous and Indigenous women protesting at Pine Gap military installation in the Australian outback in 1983. These lived relations of dis/possession created conflict around issues such as the involvement of men in the Pine Gap protests, interactions with police, and lesbian
startling silences in and about feminism in relation to protest camps. Thus Alison Bartlett’s chapter on the Pine Gap Women’s Peace Camp in Australia in 1983 addresses engagements between Indigenous and non-Indigenous feminist protestors from the archives to complicate the popular remembering of second wave feminism as fundamentally racist; Heather McKee Hurwitz and Anne Kumer’s chapter hinges on the absence of feminism from dominant narratives of the Occupy movement in the US; and the chapter by Niamh Moore, on the one hand, and our conversation with Kate Kerrow, Rebecca
. These radomes are weatherproof, protective covers for huge satellite dishes beneath, which point this way and that, allegedly internally and externally; listening in to all telecommunications in the northern hemisphere ( Campbell and Melvern, 1980 ). The United States has another corresponding base, although smaller, covering telecommunications in the southern hemisphere, which is located at Pine Gap in Australia ( Bartlett, 2013 – and see Chapter 12 by Bartlett in this volume), and both bases also link directly with NSA’s US headquarters at Fort Meade in Maryland
recent and contemporary protest camps (in different parts of the world), while acknowledging their historical roots and associations. As protest camps – planned and spontaneous – continue to emerge around the world, our hope is that this collection will provide a basis for understanding them in all their political diversity and material complexity. References Bartlett, A. (2013) ‘Feminist protest in the desert: researching the 1983 Pine Gap women’s peace camp’, Gender, Place and Culture, 20(7), 914–926. Booth, M. (1999) ‘Campe-toi! On the origins and
Indigenous women, which I know was a big part of the Pine Gap camp, 18 and those women, some still work with Indigenous women in international rights movements, particularly in the Pacific where they tested nuclear weapons. 19 Ray: Land rights was one of the issues that linked us with Indigenous groups – reclaiming the common was always part of the Greenham campaign. This was not much on any other movement’s agenda, although the anti-apartheid movement was big for a long time during that era. Rebecca: Also I think dismissing Greenham as White feminism is a
