Is Solidarity a Thing For Privileged Women?

Website Editor • Jun 05, 2020
In 2013, when I started #solidarityisforwhitewomen, by which I meant mainstream feminist calls for solidarity centred on not only the concerns but the comfort of white middle-class women at the expense of other women, many white feminists claimed it was divisive and called it infighting, instead of recognising that the problem was real and could not solve itself. – Mikki Kendall, Hood Feminism: Notes from the Women White Feminists Forgot 

The book Hood Feminism, a collection of essays by Mikki Kendall that challenges modern feminists to prioritize intersectional feminism has been described as a ‘potent and electrifying critique of today’s feminist movement announcing a fresh new voice in black feminism.’ It makes a case for intersectional feminism which takes into consideration how issues like race, class and sexual orientation intersect with gender and how our fight against patriarchy is inextricably linked to the fight against other systems of oppression such as capitalism and racism. Kendall further states that for us to win this war, our unity within the movement and solidarity with other social justice movements must be unquestionable. However, looking at the state of the global feminist movement and the presence of numerous divisive issues, is this war winnable? How can it be won when sisters within the movement do not even recognize one another as equals? 

In our weekly Femme Forte Huddle, where the Femme Forte team comes together to strengthen our intellectual muscle by reading feminist literature and theorize as African feminists, we have embarked on a journey of learning from Mikki’s book. Ours is a chapter by chapter review and discussion of our relationship with the contents of the book. In her first chapter, Mikki talks about a sisterhood based on mutual respect between equals and challenges white feminists to be truly intersectional in their solidarity by showing up for women of colour just as much as they do for their concerns. This blog is a summary of reflections from our team that resulted from our conversation. In short, now is the time for a much needed overhaul of the feminist movement, an overhaul that will result in a wholesome movement that fights for the right of ALL women. 

There was a time when the women’s movement in Uganda and the feminist movement within it was very elitist, and some may argue that it still is. A time when people showed up only when their cause was the one being advanced and rarely when sisters needed them to. This is as recent as the Women’s March which was organized in protest of the unresolved women murders in Wakiso. On realizing that the march was largely organized by sex workers and sisters in the (Lesbian, Bisexual, Queer) LBQ community, a number of women did not want to be a part of it anymore, expressing fear of being recorded by the media as allies of queer women. While the security concerns raised may have been valid because homosexuality is criminalized in Uganda, their withdrawal of allyship over an issue such as violence against women that affects all women could not go unnoticed. This did not stop the march from bringing Kampala to a standstill! 

Cherry-picking within the movement is rampant and as a result, most of the concerns of sex workers, queer women and women with disabilities have been disregarded and a one-size fits all approach adopted on women’s issues – for women living in urban areas and those in rural areas, with and without disabilities. Similarly, there seems to be a great deal of othering between sisters where older women call the young ‘other women’ and vice versa, where cis women call LBQ women ‘other women’. It has been argued that some simply turn up for a paycheck and only show up because there is an allowance involved. How else would you explain fraud in organisations working on women’s rights? 

While white feminism can lean in, can prioritise the CEO level at work, it fails to show up when black women are not being hired because of their names or fired for hairstyles. While the problems facing marginalized women have only increased in intensity, somehow food insecurity, education, and health care — beyond the most basic of reproductive needs — are rarely touted as feminist issues. – Mikki Kendall

Switching things around, if you have the privilege of reading this, allow us to liken you to the white woman mentioned above, in the Ugandan context of course. White in this case representing a certain form of privilege. As a movement, most of our conversations on a number of issues alienate and further marginalize the women whose rights we are fighting to uplift as opposed to supporting them. Consider self-care and how for a middle-class woman, the conversation revolves around fancy outings, bubble baths and a trip to Mombasa to drink mimosas over beautiful sunsets. By all means, enjoy and make merry, relish in giving your body the treat that it deserves. But, this is not a conversation that you have with a woman for whom a bathroom is a makeshift one and using it is a different kind of nightmare. A woman who works two jobs just to put a roof over their head. When we simply talk about equal pay for equal work done and not the fact the some women are only trying to get paid at all, we exercise a solidarity that works just for us. True feminism is nuanced, inclusive and reflects the concerns of all women, not just a privileged few.

Within the movement, spaces need to be created for us as sisters to have conversations around our struggles. These include our struggles even in our feminist identities as liberal, radical, religious feminists. That we shall put an end to watering down one another’s experiences and understand our different contexts instead of pointing fingers. One must understand that if all are oppressed, no oppression supersedes another or as they say, it is not the Oppression Olympics. We must endeavor to recognize any form of oppression in our spaces lest we shall become the patriarchal system that we are fighting. And not just to recognize oppression but to learn to redistribute power where we have been privileged and challenge oppressive systems when our rights are violated.

So, the next time you speak out, check that it is not your privilege speaking. And when you take to the streets, check that in your feminism, you are not forgetting any woman.  

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By Sarah Ademun 12 Oct, 2022
Sexual and gender-based violence (SGBV) is any sexual act that is perpetrated against a person’s will. In Africa and Uganda in particular, it’s based on gendered norms, cultures, and unequal power relationships all being results of the patriarchal power structure in societies and individual relationships. It includes physical, emotional, psychological, and sexual violence and denial of ownership of resources or access to services. Violence consists of threats and coercion. SGBV inflicts harm on women, girls, men, and boys and is a severe violation of several human rights. Victims of SGBV in Uganda confront a political economy that undermines their access to justice, even as the rights agenda works to develop and implement laws, policies and interventions that promote gender equality and balance. This notion provides insights into the daily struggles of women who have fallen victim to the structural patriarchy that is engrained in Ugandan society. The acts of fighting sexual and gender-based violence in Uganda have become futile without the involvement of Mental Health, one cannot address social, economic, political injustice, discrimination, unfairness, oppression, abuse, and stereotypes without bringing in the context of Mental health which is sensitive to both men and women.  Sexual and gender-based violence is one of the hard realities that women in Uganda are facing, this is mostly because of a lack of power and authority due to the patriarchy we are born in. This has culminated into limited access to assets and no social networks to be sure of belonging, gender inequalities, conflict, power imbalance, insufficient food at home and alcoholism, and lack of assertiveness for those who fled their countries due to war (refugees), as a result, they are prone and all vulnerable, as we can all imagine, there is not much a refugee woman can do to keep herself occupied or safe and the inadequate or limited operation of the rescue organizations also put them at a vulnerable position where they can easily be abused or taken advantage of, these organizations fail to keep up or provide appropriate help usually due to increasing numbers of refugees coming into the refugee camps], hence increasing the rate of SGBV and creates a big setback in the acquisition of women empowerment and sustainable development in general. SGBV denies women and girls [men too] the security and freedom to explore their full potential. As long as women and girls are not given a chance to explore their full potential and build up individually, they are forced to settle for less than they could have if they had the freedom and security to do it. Very little is being said about the impact of SGBV on the mental health of the survivors and very little is being done to find out the extent of SGBV on the mental health of its survivors. SGBV has serious consequences on the psychological health of the survivors and their families, depression, anxiety, post-traumatic stress disorder (PTSD), shock, memory loss, sexual dysfunction, and suicide are some of the psychological effects of SGBV on the survivors and their families. According to research, one-third of all cases of suicide among women, and 60% of all female murder victims are linked to sexual and gender-based violence. Different forms of SGBV also leave a deep emotional scar on many of the survivors. Research conducted by Advocate for Humans Rights revealed that hopelessness, loss of control, anger, suicide, behavior disorders, and eating disorder are some consequences of Sexual and Gender-Based violence. The most common types of SGBV prevailing in Uganda (especially, in the refugee camps) include; rape, female genital Mutilation, forced marriage, wife inheritance, wife battering, defilement, forced prostitution, and incest, and all of these practices are fueled by families that use their daughters as a source of money or resources to survive, young girls in child marriage and forced marriage to be able to get money from the men, law institutions also aid these acts by not seriously taking these cases of abuse into account and punishing the perpetrators, it is purported that when one reports the case to the police, they have to pay an amount between ugx5000-ugx50000 to the police as facilitation fees to officers to arrest the oppressor. With this, few women report these cases of abuse to the authorities considering the financial hurdles in their daily lives. The community also fuels these evil acts of Sexual and gender-based violence by blaming the women and cruising their dressing as the reason for their abuse. If a girl or woman was raped yet she was dressed in a trouser earlier, community members blame her and call her dress code indecent and hence the man goes free. In some communities, women believe that being beaten by their husbands is a sign of love, such beliefs have encouraged SGBV and some of such women have even lost their lives. All that has been shared above have resulted in Post-traumatic stress disorders, anxiety, depression, loss of self-esteem, suicide, sexual dysfunction, and behavioral disorder. Aside from the community, law institutions, families, women, and young girls have little understanding of sexual and gender-based violence and its effect on their mental health. The general public’s understanding of SGBV is limited, men are isolated from discussions on ending SGBV yet they are the main offenders, and the information on which actor should end the vice has not percolated deep to some parties. While men are cited severally to be perpetrators, they too can be fighters of SGBV if sensitization had them in a plan (s). As an extra factor, there is a scarcity of information on SGBV and Mental health. Poverty is yet another reason why SGBV is prevailing because women are following men for bare necessities such as sanitary pads, soap, and lotion and have ended up being abused by these men, they cannot even report it because they will be blamed for it. There is an unmet need for SGBV and mental health services in West Nile resulting in high numbers of women struggling with mental disorders. Several organizations fighting for women’s rights and health could be motivated to take on the task to sensitize the women in these communities about SGBV and its effect on their mental health, the laws that protect them from SGBV, and where they can seek help in case they are abused, and also refer them to where they can get services and some organizations can even decide to provide these services to these survivors of SGBV and their families. Though men and women suffer SGBV, the magnitude of women victims cannot easily be juxtaposed to that of men. There is a need for all concerned to be vigilant, implement policies and handle this conundrum with compassion if we are to realize palpable results.
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