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This article builds upon work which aims to 'de-exceptionalise' displacement [Cabot and Ramsey, 2021. Deexceptionalizing Displacement: An Introduction. Humanity: An International Journal of Human Rights, Humanitarianism, and Development, 12(3):286–299] by describing two hitherto unresearched examples of 'unexceptional' displacement. Both involve abandonment and going missing, and both throw light on the ways in which gender, space and emplacement work together to produce particular vulnerabilities via what I have called 'spatial precarity'. In the first, lost or abandoned girls are held in a government-run Safe House on the outskirts of the city. In the second, women are displaced from their marriages when their husbands go missing. The context is a rapidly changing urban environment in which the rapacious development of property and infrastructure has led to a cityscape that is never stable. This environment, and the socio-political relations that are constitutive of it, have helped to create the conditions in which certain people get lost and others go missing, leading to highly gendered forms of displacement. [ABSTRACT FROM AUTHOR]

Building on Andrea Pia's notion of the ethical fix, this article shows how emotional fixes are used to bring emotions into balance at a feminist nongovernmental organization (NGO) in Dhaka, Bangladesh. Promoting a noninterventionist stance in which its advisers do not directly tell their clients what to do, the NGO provides legal advice and counseling to women facing problems in their marriages. Emotional fixes include building clients' inner strength, cooling emotions, and shaming abusive husbands. These fixes enable the advisers to reconcile what appears from the outside to be contradictory positions: feminism, on the one hand, and adherence to hierarchical kinship norms, on the other. This means that more intractable issues are avoided and the potentially contradictory ethical stances of the advisers are obscured. Client emotions are malleable and fluid, and injunctions by advisers for clients to cultivate particular states, such as 'coolness' can work in a range of ways. While the antipolitics of the emotional fix can cut both ways—concealing both emancipatory and conservative politics ‐ like Pia's ethical fixthe emotional fix itself remains piecemeal and fragile. [ABSTRACT FROM AUTHOR]

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Based on ethnographic material gathered from villages surrounding the Bibiyana gas field operated by Chevron in north east Bangladesh, this paper explores the apparent paradox between the corporation's programmes of development and the response of residents who insist that the company ‘should do more’. The paper draws upon theories of the development gift which focus upon the ethics and moralities of corporate giving and the ways in which development gifts extend capitalist power, re-embed morality in the market and bind recipients into hierarchical positions of unequal exchange. In contrast, we know significantly less about the moralities and motivations of the populations to whom the gifts are offered. Aiming to fill the lacunae, the paper shows how at Bibiyana the ‘community engagement’ programmes take place in a specific moral terrain which pre-dates the arrival of Chevron and has profoundly affected how their development goods are perceived, utilized and contested. Whilst Chevron's ‘community engagement’ programme is underlain by ethics of detachment and aims to create disconnection via discourses of empowerment and sustainability, this is at odds with the local moral economy of connection, which is underlain by the ethics of Islamic charity and patronage, and in which hierarchical differences are explicit. [ABSTRACT FROM PUBLISHER]