A Women’s Human Rights Perspective on War and Conflict

By Sunila Abeyesekera
Director of Inform, the Sri Lankan human rights organisation

Developing a perspective on war and peace within the framework of women's human rights is perhaps one of the most critical challenges facing women's movements around the world as we enter the year 2003. The intense war-mongering and Islamophobia, as well as the imminent danger of a war against the people of Iraq that marked the last few months of 2002 have been somewhat tempered in the new year by the voices of peace and moderation that have rallied against war in their hundreds of thousands in all parts of the world. However, even if there is no immediate outbreak of a declared war in any part of the world, the social, political and ideological impact of the war-mongering that we have witnessed through the past months will continue to shape our collective future.

The specific consequences of war and conflict for women have been explored in great detail in a number of books and studies from women scholars and activists from around the world. In this piece therefore I only reiterate some key issues.

The active involvement of women as members of militant and armed fighting forces has led to the erosion of certain essentialist stereotypes of women as peace-loving, gentle and unable to engage in violence. It has also laid to rest the myth that women, as those who bring forth life, have a special interest in the maintenance of life. At the same time, wars and conflicts have led to a host of negative consequences for unarmed women civilians and dependent family members, children, the old and the infirm. Figures worldwide point to the fact that the majority of refugees and internally displaced persons are female. The erosion of democratic space that often accompanies conflict and war also propel women into a more active role in political and social life. In moments when men and male-dominated traditional political and social formations, such as political parties and trade unions, are reluctant or unable to come forward in defense of human rights and democratic principles, groups of women have had the courage to stand up to the armed might of both state and non-state actors. War and conflict also push women into decision-making positions in their families and communities, in particular in the role of head of household.

Most conflicts and wars emerge out of processes of identity formation in which competing identity groups and communities resort to violence to affirm their equal status in society. Given this dynamic, conflict and war situations result in the heightening of all forms of conservatism and extremism including religious fundamentalism, ultra-nationalism and ethnic and linguistic chauvinism. The hardening of identity-based roles ascribed to men and women within the community that happen as a part of this process often has disastrous consequences for women. It restricts their mobility and freedom, imposes dress codes, confines them to the domestic sphere, brings them under the rigid control of male members of the family and the community and, most critically, places them in the role of 'bearers of the community's honour' and traditions. Thus, the rape and violation of the women of the 'enemy' community becomes a critical military strategy in all identity-based wars and conflict.

Conflict and war therefore create conditions in which the role and position of women in society is transformed. One of the dilemmas in post-conflict and transitional societies is that the collective voice and strength discovered by women through this process in times of conflict and war can sometimes be undermined in moments of conflict transformation and peace-building. 'Restoring normalcy' in some situations can mean a return to patriarchal norms and control of women's rights and freedoms. The 'patriarchs' may win out in such a scenario and promote the return of women to their homes, families and domestic roles.

The work of women activists around the world on various aspects of violence against women in the family and in the community, as well as in society at large has shown the continuum of violence in patriarchal and hierarchical societies, linking violence in the home with violence in society. This focus has highlighted the ways in which the use of violence as a dispute-resolving mechanism -- in both the private and public arenas -- breeds intolerance and prejudice at every level in society. The analysis of violence against women as a flagrant violation of their human rights and of their right to dignity and equality has encompassed consideration of the impact of poverty, and of processes of economic and social development, from the perspective of human rights. In addition, women activists have linked issues of peace with issues of militarization. This involves not only looking at the 'normalization' of war and of military life styles and ideals in society in terms of its impact on women, but also questioning the economic aspects of war and links to the growing military-industrial complex worldwide in terms of its impact on all marginalized communities.

The need to incorporate women's perspectives and to take seriously women's concerns in all processes of peace-building and conflict transformation has been reiterated not only by scholars and peace activists but by the UN Security Council through its Resolution 1325. Once again, it is critical to acknowledge the specific role that women can and must play in resolving conflicts consultatively and with respect for human rights and freedoms. However, it also crucial that we do not reinforce arguments based on biological essentialism in the process; it is not because we are mothers or wives or daughters alone that we take a stand against all forms of conflict and violence and strive for the negotiated settlement of conflicts and wars. As those who experience discrimination and oppression as a part of our daily lives, we have evolved an understanding of the politics of prejudice and violence not only as victims and survivors but as citizens and political actors. We have learned not to fear conflict but to understand it as a part of daily human existence; what we have learned is abhor is the use of violence as a means of resolving conflict. We have learned the importance of seeking and understanding the root causes of conflict. As we have negotiated with the perpetrators of violence in our daily lives, we have learned the art of negotiation and compromise, of considering the other's point of view, of working with humility and in the spirit of reconciliation rather than of confrontation.

Most important, we have learned the cardinal importance of non-punitive justice, of ways and means of providing redress for those who have suffered injustice and of imposing penalties on those who have committed acts of injustice without becoming locked in a self-perpetuating cycle of 'crime and punishment'. We have gained all these skills and understanding at great cost to our lives. If the opportunity to utilize these skills in the larger interests of the global community is not easily given to us, we must also evolve our own strategies for seizing opportunities wherever we may find them, in order to promote the ideals of social justice, equality and respect for human rights which are the cornerstones of our existence as full human beings.

fr.: Women's Human Right Net (http://www.whrnet.org/docs/perspective-abeyesekera-0302.html)