Towards a feminist theology of (in)-decent work in the context of human trafficking and migration: journeying with economic migrant women in India in their struggle for a life of dignity.

Abstract

The objective of this research is to work towards developing a feminist theology of trafficked dignity and (in)-decent work, trying to seek answers to the main research question, What are the conceptual components of embodied dignity within contexts of trafficking, female economic migration and indecent work in the informal economy? This dissertation analyses ways in which notions of ‘trafficking’ reconfigure notions of ‘dignity’ and ‘indecent work’ for trafficked and migrant working women. It explores how these conceptual components can contribute to a theology of dignity for the trafficked and decent work for female economic migrants. It further explores the theological/religious dimensions of dignity in the embodied experience of women who have been vulnerable to or have experiences of trafficking. This dissertation explores the broader context of neoliberal globalisation and its intersections with human trafficking, labour migration and gender. It asserts women’s rights to decent work and invites the wider community to be in just solidarity with female economic migrants. This research makes five arguments. First, it argues that an over-emphasis on the feminised image of the trafficked with strong anti-prostitution foundations stemming from the abolitionist discourse takes away focus from the structural and systemic inequities that pushes women out from their homelands to migrate in search of work and better life that renders them vulnerable to trafficking and other forms of exploitation. Second, it argues that an over emphasis on trafficked women as passive victims takes away the focus from recognising her agency for taking informed decisions for herself in the recovery phase. A paternalistic approach in the anti-trafficking paradigm can render women to secondary victimisation and exploitation. Third, it argues for creating intentional spaces for dialogues between the dominant groups with strong anti-trafficking and anti-migration foundations and groups that promote women’s agency in her choice of work, including sex work. I contend that in the anti-trafficking paradigm, women’s right to decent work, that includes amongst many other concerns, safe working places, ethical practices, fair wages, provision of social security and health care get less attention in the presence of abolitionist and bureaucratic feminism. Fourth, it argues for the affirmation of dignity and personhood of women as resourceful agents of their empowerment and as economic contributors to their families and governments of the host and home countries. With women sending remittances back home, women’s contribution to their homes and home countries must be recognised and their dignity must be affirmed which gets overshadowed in comparison to their male counterparts. Fifth, this research argues for women’s active participation in the knowledge production process. Having women’s perspective and insights that comes from their lived experiences, is critical to influence policy, development praxis, sociology, theology and praxis. The recognition of women as the best knowers of their social realities and having them as collaborators in research is emphasized and practiced in this research. The knowledge and agency of women from Global South needs to be recognised and affirmed. Decolonising knowledge systems, I argue is necessary in research and academia, to influence development work. This research has taken a preferential option for women in the margins of the society and academia. It has drawn women’s epistemological knowledge and standpoint in the research process within the discipline of liberation biblical hermeneutics. This is process directed research. Much of my emphasis in each chapter is on the research process itself. The research process is as important, perhaps more so, than the research product. At the beginning of each chapter, I reiterate my research process, ensuring that each aspect of my research is understood to be part of an integrated process. With Feminist Standpoint Theory, Intersectional Feminism and Liberation Theology as the core theoretical and theological foundations, this research engages with the scholarly work of post-colonial feminist scholars, theologians and biblical scholars on human trafficking, migration, labour, neoliberal economic globalisation, body, human dignity and solidarity. The methodological foundations are within the discipline of Qualitative Critical Feminist Research paradigm and has engaged in doing Feminist Interviews, Informal Encounters, Focus Group Discussions and Contextual Bible Studies. This dissertation explores the broader context of women from the Global South who in the presence of unjust and inequal systems and structures move out of their homes that could lead to women’s mobility in unsafe passages. I explored the micro and macro factors of women’s economic migration from critical studies on human trafficking and migration from a post-colonial feminist lens. Women’s subjective experiences of their migratory journey informed this research about women’s trafficking and migration experiences. It further informs women’s strategies for resistance, liberation and empowerment. I examined their strategies of survival, sustenance and solidarity in host cities to address injustices and exploitation that they face at workplaces and in the community. To create transformative pathways for a just world, I firmly believe that our collective action must be centred towards being in just solidarity with vulnerable and marginalised populations.