{"id":818,"date":"2021-03-20T11:09:00","date_gmt":"2021-03-20T11:09:00","guid":{"rendered":"https:\/\/www.uantwerpen.one\/blog-usos\/?p=818"},"modified":"2021-05-28T12:49:25","modified_gmt":"2021-05-28T12:49:25","slug":"the-intersectionality-of-gender-based-violence-and-social-chasms","status":"publish","type":"post","link":"https:\/\/blog.uantwerpen.be\/global-pen-friends\/the-intersectionality-of-gender-based-violence-and-social-chasms\/","title":{"rendered":"The intersectionality of gender-based violence and social chasms"},"content":{"rendered":"\n
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Correspondence between Naomi Nabami<\/strong> (\u00e9tudiante \u00e0 l\u2019Universit\u00e9 Catholique de Bukavu) and Ananya Upadhya<\/strong> (student at National Law University, Delhi) <\/p>\n\n\n\n

Ch\u00e8re Ananya, <\/h2>\n\n\n\n

J\u2019esp\u00e8re que tu vas bien. De mon c\u00f4t\u00e9, tout va bien. Je voudrais te\nparler dans cette lettre des violences et des discriminations bas\u00e9es sur le\ngenre que vit quotidiennement la femme congolaise.<\/p>\n\n\n\n

La violence bas\u00e9e sur le genre ou sexosp\u00e9cifique est une violence\ndirig\u00e9e sp\u00e9cifiquement contre un homme ou une femme du fait de son sexe ou qui\naffecte les femmes ou les hommes de fa\u00e7on disproportionn\u00e9e.<\/p>\n\n\n\n

Les rapports hommes\/femmes \u00e9tant souvent r\u00e9gis par une relation de\npouvoir in\u00e9gale o\u00f9 les hommes ont un statut social dominant, ce sont les femmes\nqui subissent la plupart du temps ces types des violences. De ce fait, l\u2019accent\nsera mis, dans cet article, sur les femmes victimes de ces violences et\nparticuli\u00e8rement les femmes congolaises.<\/p>\n\n\n\n

Comme nous le savons, depuis l\u2019aube des temps, dans l\u2019histoire de\nl\u2019humanit\u00e9, la femme a toujours \u00e9t\u00e9 un \u00eatre sous-estim\u00e9 dans les relations et\nles interactions sociales. Elle est victime de violences de toutes cat\u00e9gories\nbas\u00e9es sur le genre, partant du pr\u00e9jug\u00e9 r\u00e9pandu \u00e7\u00e0 et l\u00e0 dans la soci\u00e9t\u00e9 qui\nveut que la femme soit un \u00eatre faible qui ne peut rien accomplir par elle-m\u00eame\nsans l\u2019assistance d\u2019un \u00ab \u00eatre fort et responsable \u00bb, en l\u2019occurrence\nun homme.<\/p>\n\n\n\n

Mais, depuis quelques d\u00e9cennies d\u00e9j\u00e0, l\u2019on assiste \u00e0 une certaine prise\nde conscience, quoiqu\u2019en nombre restreint en RDC, de quelques femmes qui\nd\u00e9fendent les id\u00e9es selon lesquelles toute personne, quel que soit son sexe, a\ndes droits qu\u2019il faut d\u00e9finir et respecter. Les id\u00e9es selon lesquelles toutes\nles femmes doivent jouir des m\u00eames privil\u00e8ges que les hommes dans la soci\u00e9t\u00e9.<\/p>\n\n\n\n

En RDC, l\u2019effectif des femmes \u00e0 l\u2019\u00e9cole est encore inf\u00e9rieur, surtout\ndans les milieux ruraux o\u00f9 les jeunes filles continuent d\u2019\u00eatre mari\u00e9es \u00e0 un \u00e2ge\ntr\u00e8s pr\u00e9coce. Elles sont consid\u00e9r\u00e9es comme des sources de revenu pour les\nparents moyennant la dot et plus tard des mains-d\u2019\u0153uvre gratuites pour les\nmaris dans le cadre des travaux m\u00e9nagers.<\/p>\n\n\n\n

Le taux d\u2019alphab\u00e9tisation en RDC, parmi les 15-24 ans\nest de 86% pour les gar\u00e7ons contre 59% pour les filles. <\/strong>U<\/strong>n tiers <\/strong>seulement <\/strong>des filles congolaises <\/strong>se sont<\/strong> inscrit<\/strong>es<\/strong> dans une \u00e9cole secondaire.<\/strong><\/a><\/p>\n\n\n\n

Les coutumes et les religions congolaises ne jouent pas toujours en\nfaveur de la femme qui se retrouve rabaiss\u00e9e \u00e0 tous les niveaux, ne pouvant pas si\u00e9ger avec les hommes, ni exercer aucune\nfonction de responsabilit\u00e9 dans la soci\u00e9t\u00e9 ou dans l\u2019\u00e9glise et ne pouvant pas s\u2019habiller comme elle le souhaite sans \u00eatre sujet de moqueries, d\u2019humiliations et d\u2019injures de tous genres.<\/p>\n\n\n\n

La f\u00e9minit\u00e9 n\u2019est pas v\u00e9cue de la m\u00eame\nmani\u00e8re dans tel ou tel pays. La R\u00e9publique D\u00e9mocratique du Congo est, pour les femmes, un pays o\u00f9 l\u2019on est\nconstamment amen\u00e9 \u00e0 s\u2019interroger sur la place qu\u2019on peut occuper au soleil ou \u00e0\nl\u2019ombre.<\/p>\n\n\n\n

Les violences bas\u00e9es sur le genre en RDC sont surtout li\u00e9es aux\ncoutumes, m\u0153urs et traditions, aux pratiques sociales domestiques, \u00e0 la faible\nscolarisation, \u00e0 l\u2019ignorance qu\u2019ont les femmes de\nleurs droits et les conflits arm\u00e9es r\u00e9currents en RDC qui exposent la femme\ncongolaise \u00e0 subir des violences sexuelles utilis\u00e9es comme armes de guerres par\nles innombrables milices dans le pays.<\/p>\n\n\n\n

Ch\u00e8re Ananya, la r\u00e9alit\u00e9 du monde actuel pr\u00e9sente une certaine\ncomplexit\u00e9, parfois comique, souvent tragique, des m\u00e9canismes\nde l\u2019identit\u00e9. Il apparait aujourd\u2019hui clairement que, dans la soci\u00e9t\u00e9 congolaise, le statut inferieur de la femme est une\nsource de violences ancr\u00e9e dans les mentalit\u00e9s faisant de la femme une personne\nignorante, vuln\u00e9rable et expos\u00e9e \u00e0 la pauvret\u00e9.<\/p>\n\n\n\n

En RDC, il demeure rare de trouver des femmes exer\u00e7ant de hautes\nfonctions dans la soci\u00e9t\u00e9, des femmes impliqu\u00e9es dans le\nprocessus de prise de d\u00e9cisions. Ainsi, l\u2019on assiste aujourd\u2019hui \u00e0 une\nf\u00e9minisation de la pauvret\u00e9 qui s\u2019explique par les discriminations contre les\nfemmes dans tous les domaines du d\u00e9veloppement, \u00e0 savoir l\u2019\u00e9ducation, la sant\u00e9,\nla gouvernance, l\u2019emploi, etc.<\/p>\n\n\n\n

\u00catre femme en RDC est synonyme de ne jamais vouloir \u00eatre rationnelle, d\u2019\u00eatre diff\u00e9rente ou bien de d\u00e9cider\nd\u2019emprunter un autre chemin que celui trac\u00e9 par la soci\u00e9t\u00e9 qui,\nd\u2019\u00e9vidence, est dirig\u00e9e par les hommes, de ne pas r\u00e9clamer ses droits et de\nsupporter tout type de traitement allant jusqu\u2019aux violences domestiques. La\nfemme congolaise doit se contenter de ce que la soci\u00e9t\u00e9 lui offre et lutter\npour \u00eatre \u00e0 l\u2019image de ce que celle-ci attend d\u2019elle. La pression sociale\npousse plusieurs femmes congolaises \u00e0 se lancer dans des mariages qui n\u2019en\nvalent pas toujours la peine et finissent\npar se transformer en conflits conjugaux violents exposant non seulement la\nsant\u00e9 physique de la femme, mais aussi sa sant\u00e9 mentale.<\/p>\n\n\n\n

Pour aboutir aux r\u00e9sultats escompt\u00e9s, je pense qu\u2019il serait n\u00e9cessaire\nque les femmes congolaises prennent conscience de toutes les violences qu\u2019elles\nvivent quotidiennement, qu\u2019elles\naient le courage de les d\u00e9noncer et qu\u2019elles s\u2019approprient ce combat pour le respect de leurs dignit\u00e9s et de\nleurs droits individuels, en se soutenant\nles unes, les autres. Il ne s\u2019agira pas de n\u00e9gocier la tol\u00e9rance, car il ne s\u2019agit pas d\u2019\u00eatre\ntol\u00e9r\u00e9e mais plut\u00f4t d\u2019\u00eatre consid\u00e9r\u00e9e comme citoyenne congolaise \u00e0 part\nenti\u00e8re.<\/p>\n\n\n\n

Par rapport \u00e0 ce que tu viens de lire, peux-tu me parler du quotidien de\nla femme indienne ? Existe-t-il en Inde d\u2019autres types de discriminations\nou de divisions sociales ?<\/p>\n\n\n\n

En esp\u00e9rant une suite rapide de ta part, ch\u00e8re Ananya, je te prie de\nrecevoir mes salutations et mes v\u0153ux les plus sinc\u00e8res en ce jour international\nde la femme.<\/p>\n\n\n\n

Bonne f\u00eate du 8 Mars!<\/p>\n\n\n\n

Sinc\u00e8rement,<\/p>\n\n\n\n

Naomi Nabami, ton amie congolaise!
8-Mars-2021, Bukavu<\/p>\n\n\n\n

Dear Naomi, <\/h2>\n\n\n\n

I am doing well, thank you! I hope you and your family are well during\nthese difficult times. Thank you for your wishes on International Women\u2019s Day,\nand belated wishes to you. Through your wonderful letter, you fully addressed\nthe 2021 theme of International Women\u2019s Day (Choose To Challenge). I hope to do\nthe same through mine.<\/p>\n\n\n\n

I agree with your definition of gender-based violence, although I think\nthat violence against the transgender community must be included. The cause of\nthis, as you correctly identified, is the relative social, economic and\nphysical power enjoyed by cis-men.<\/p>\n\n\n\n

I was moved by your sentence: \u2018\u2026Today\u2019s world presents a certain\ncomplexity, sometimes smiling, often tragic, of the mechanisms of identity\u2019,\nwhich beautifully encapsulates the dichotomy of celebrating our differences\nwhile striving for equality. For example, women are indeed uniquely capable of\nmotherhood, but not of parenting \u2013 the notion of fatherhood must broaden.<\/p>\n\n\n\n

You spoke about the situation of women in DRC. Sadly, that of the\naverage Indian woman is no different. Women are underrepresented in education<\/strong><\/a> (the dropout\nrates rise sharply around the average age of menarche), employment<\/strong><\/a> and governance<\/strong><\/a>; they face\nregular gender-based violence, harassment and discrimination at home<\/strong><\/a> and outside.\nIn my opinion, the root cause is the notion that women and men are unequal.\nGoing to school or work is still seen as secondary to the primary role of a\nhomemaker that is ascribed to women. It was upsetting to hear that dowry and\nchild marriages are common social evils in DRC, as in India. While researching\nfor a paper I wrote on child marriage, I found that nearly one quarter of all\nIndian women were married before they turned eighteen.<\/p>\n\n\n\n

India has a diversity of religions, sects and practices \u2013 most of which\nare discriminatory and have failed to evolve with changing times, similar to\nthose in the DRC. For example, it is due to such customs that child marriages\nare curiously \u2018illegal\u2019, but perfectly valid once solemnized, and women are not\nallowed to enter several temples and mosques. The control over women\u2019s bodies\nand moral policing of their clothes is common, regardless of one\u2019s social\nstatus. Whenever a case of rape garners public attention, the woman\u2019s character\nand clothes are invariably questioned.<\/p>\n\n\n\n

Women all over the world have varied life experiences. This distinction\nis not just between countries, but also within countries \u2013 marginalized women\nare doubly burdened due to their womanhood and their social position. This\nintersectionality is what I would like to discuss further.<\/p>\n\n\n\n

As you are no doubt aware, India not only has class differences like any\nother country but also has a \u2018caste\u2019<\/strong><\/a> system<\/strong> (where people\nare categorized into \u2018castes\u2019 based on which community they are born into).\nThere is no biological basis for this distinction \u2013 yet, some castes are considered\nthe \u2018purest\u2019, others in-between, and those at the bottom are expected to\nperform menial labour (Bahujans). However, the most shocking situation is that\nof the Dalits, considered \u2018out-castes\u2019 and \u2018untouchable\u2019 for millennia. People\nof other castes avoided their touch and even their shadow (considered \u2018polluting\u2019).\nEating, engaging in business, and entering marital relationships with them was\nprohibited. Apart from this, there are also several tribal populations in India\n(Adivasis, literally, \u2018first inhabitants\u2019), who were isolated from the\nmainstream caste hierarchy. Academia today generally refers to\nDalits-Bahujans-Adivasis collectively as \u2018DBAs\u2019.<\/p>\n\n\n\n

After India gained independence from British rule in 1947, the\nConstitution was drafted by Dr Ambedkar, India\u2019s first Law Minister and a\nbrilliant Dalit icon who faced immense hardships. The Constitution guarantees\nequality of all people and abolishes untouchability. There are also several\nlaws and measures which aim to promote equality, such as universal and equal vote,\nequal remuneration and prevention of atrocities against DBAs. There are also\nreservations of seats in education, public employment and elected bodies for\nDBAs and, in some cases, economically weaker sections and women.<\/p>\n\n\n\n

Yet, the pitiable status<\/strong><\/a> of DBAs\ncontinues, due to the improper implementation of laws and measures.\nUntouchability is still practised. Intercaste couples face brutal, even fatal,\nviolence. The inhumane practice of manual scavenging, where people (usually\nDalits) cannot obtain any other employment than manually cleaning human excreta\nfrom dry toilets, persists despite laws banning it. The government itself\nviolates the law and employs people for this.<\/p>\n\n\n\n

Based on an interview I watched on television with Magsaysay Award-winner\nBezwada Wilson<\/strong><\/a>, the founder\nof an organization that works to eradicate manual scavenging, women manual\nscavengers are not even paid equal rates to men for this horrible and illegal\npractice. Women from DBA communities are not only subjugated by people of other\n\u2018higher\u2019 castes but by their own men. Their status<\/strong><\/a> is much\nworse than the national average. All this underlines the double (or multiple)\nburdens that they carry \u2013 they have to walk twice as long on the march to be\nconsidered, as you have put it so well, a full-fledged citizen.<\/p>\n\n\n\n

Dear Naomi, I am sorry if the contents of this letter are upsetting. My\nlived experience is far better than described above \u2013 the moral policing and\nmicroaggressions I face are nothing compared to the major challenges most women\nin my country (and yours) face. I firmly believe in inclusive and\nintersectional feminism, and wanted to use my privilege \u2013 and this opportunity\n\u2013 to raise issues faced by those who are not so lucky.<\/p>\n\n\n\n

It was heart-breaking to read about sexual violence by armed groups \u2013 we\nhave had similar instances in our conflict zones. I would like to know if the\nDRC Government and NGOs are undertaking measures to support poor women and\nwomen who have been the victims of sexual violence by militias, and about their\nsuccess. I would also like to know whether there are any programmes to support\nwomen in general, their effectiveness, and your personal experience with such\nprogrammes, if any.<\/p>\n\n\n\n

Hope to hear from you soon!<\/p>\n\n\n\n

Sincerely,<\/p>\n\n\n\n

Ananya Upadhya Your Indian friend
12-MARCH-2021, Bengaluru <\/p>\n\n\n\n

Ch\u00e8re Ananya, <\/h2>\n\n\n\n

J\u2019esp\u00e8re que toi et les tiens, vous vous portez\nbien. De mon c\u00f4t\u00e9, tout va bien. La mesure de confinement a \u00e9t\u00e9 lev\u00e9e chez\nnous, il y a presqu\u2019un mois. Et nous avons repris les cours en mode pr\u00e9sentiel\nsur l\u2019un des sites de l\u2019Universit\u00e9 situ\u00e9 \u00e0 20 Km de la ville de Bukavu.<\/p>\n\n\n\n

J\u2019ai \u00e9t\u00e9 tr\u00e8s heureuse de te lire et j\u2019admire ta fa\u00e7on d\u2019\u00e9crire. Je me\nr\u00e9jouis de voir que nos id\u00e9es co\u00efncident, par rapport \u00e0 notre th\u00e8me de\ndiscussion.<\/p>\n\n\n\n

En effet, je suis d\u2019accord avec toi lorsque tu parles de violence contre\nla communaut\u00e9 transgenre. Sur ce, je dois signaler qu\u2019en RDC, la violence\ncontre la communaut\u00e9 transgenre est un fait r\u00e9el<\/strong><\/a>. Faire partie\nde cette communaut\u00e9 n\u2019est pas ill\u00e9gal en RDC, pourtant les personnes\ntransgenres sont mal vues et trait\u00e9es comme des criminels au sein de la soci\u00e9t\u00e9\nen subissant des violences et des humiliations de tout genre. Ceci pousse un\ngrand nombre d\u2019entre eux \u00e0 ne jamais s\u2019afficher au grand jour car s\u2019assumer\ntransgenre demeure un tabou de taille dans notre soci\u00e9t\u00e9.<\/p>\n\n\n\n

Les ONG nationales et internationales sont celles qui luttent le plus\nsouvent pour le respect et la promotion des droits de la femme,\nparticuli\u00e8rement la femme paysanne en RDC. A titre d\u2019exemple, je citerai Denis MUKWEGE<\/strong><\/a> qui est\nl\u2019une des rares personnes en RDC, \u00e0 \u00e9lever sa voix pour la cause de la femme.\nQuant \u00e0 l\u2019\u00e9tat congolais, il demeure muet face aux cris des femmes qui\nsouffrent sur toute l\u2019\u00e9tendue du pays.<\/p>\n\n\n\n

C\u2019est vraiment triste et r\u00e9voltant de voir \u00e0 quel point, le simple fait\nd\u2019\u00eatre diff\u00e9rent biologiquement et\/ou psychologiquement des autres humains peut\n\u00eatre un blocage pour acc\u00e9der \u00e0 l\u2019emploi, \u00e0 l\u2019\u00e9ducation et \u00e0 la gouvernance. A\nce titre, j\u2019\u00e9voque les femmes, les jeunes et les transgenres qui continuent\nmalgr\u00e9 tous les efforts d\u00e9ploy\u00e9s, d\u2019\u00eatre les souches les plus discrimin\u00e9es de\nla soci\u00e9t\u00e9.<\/p>\n\n\n\n

Le syst\u00e8me des castes en Inde est une r\u00e9alit\u00e9 qui m\u2019a profond\u00e9ment\nboulevers\u00e9e. Je trouve injuste d\u2019\u00eatre discrimin\u00e9 juste parce qu\u2019on appartient \u00e0\ntelle lign\u00e9e et non \u00e0 telle autre.<\/p>\n\n\n\n

Le combat reste \u00e0 mener et je pense qu\u2019en tant que jeunes leaders dans\nnos diff\u00e9rentes soci\u00e9t\u00e9s, Ananya, nous devrions proc\u00e9der \u00e0 des sensibilisations\npour abolir ces violences bas\u00e9es sur le genre et promouvoir une culture de la\npaix d\u00e8s l\u2019\u00e9ducation de base que\nre\u00e7oit l\u2019enfant, l\u2019\u00e9ducation maternelle. Il s\u2019agira donc d\u2019\u00e9duquer d\u2019abord les\nfemmes, ensuite les hommes \u00e0 la paix et par ricochet d\u2019\u00e9duquer la soci\u00e9t\u00e9 enti\u00e8re.<\/p>\n\n\n\n

En tant qu\u2019\u00e9tudiante en droit, que souhaiterais-tu faire pour apporter\nun changement durable par rapport \u00e0 ces injustices et violations subies par des\ninnocents partout dans le monde, et particuli\u00e8rement en RDC et en Inde ?<\/p>\n\n\n\n

En te souhaitant tout le meilleur pour la suite et en esp\u00e9rant te lire\ntr\u00e8s vite, je te prie, tr\u00e8s ch\u00e8re amie, de recevoir mes v\u0153ux les plus sinc\u00e8res\net mes encouragements pour ton combat en tant que jeune leader dans la soci\u00e9t\u00e9.<\/p>\n\n\n\n

Ton amie congolaise,<\/p>\n\n\n\n

Naomi Nabami 
16-Mars-2021, Bukavu<\/p>\n\n\n\n

Dear Naomi, <\/h2>\n\n\n\n

I am doing well, thank you. I am happy to hear that you are fine and\nthat your classes have resumed. My university is holding classes online. Thank\nyou for your kind words! I also appreciate your frank and succinct writing. Our\nideas concur on several aspects!<\/p>\n\n\n\n

The LGBT+ community in India also faces similar problems to its\ncounterpart in the DRC. LGBT+ people are often rejected by their families and\nare often forced to beg. While young urban India is increasingly accommodative\nof people\u2019s diverse sexual identities and orientations, there is a long way to\ngo.<\/p>\n\n\n\n

The Right to Education became a fundamental right for all children in\n2009. In India, a general trend I have observed is that women are usually\ngranted rights along with men except in some personal law and military matters,\nbut social structures prevent this right from being realized equally by\neveryone. This not only includes women but also sexual minorities, people from \u2018lower\u2019\ncastes and classes, and people with disabilities. Just as in the DRC, rights\nare easy to sign into existence, but ensuring implementation is difficult, and\nchanging mindsets near impossible.<\/p>\n\n\n\n

Until equality of all groups is ingrained in society, replacing the\ndeep, multifaceted hierarchies, the full emancipation of any group (such as\nwomen) is impossible. The very idea of equality and fraternity between humans\nis under threat due in part to the rise of reactionary politics worldwide\nstemming from fear of ethnic differences. I hope that people move away from\nthis and vote for development and justice instead. Indian youth set a positive\nexample in this regard, with their pivotal role in recent protests against laws\nthat they believe violate their interests<\/strong><\/a> and even the Constitution<\/strong><\/a>, using the power of social media<\/strong><\/a> and their\nenergy.<\/p>\n\n\n\n

What you said about awareness-raising campaigns rings true. The onus\nlies on us privileged people to use our privilege to help those not as lucky.\nThis is one of my key motivations behind law school (in particular, human\nrights issues). For example, as part of an internship, I am contributing to the\neffort to provide legal representation to death row prisoners who cannot access\nit. Several laws exist to free people from the chains of their gender roles and\nsocial positions, but they are increasingly inaccessible as one moves down\nsocial hierarchies. Spreading legal awareness is a crucial first step, and I\nhope I am able to contribute further to this cause as a woman, a law student\nand, later, a legal professional.<\/p>\n\n\n\n

Dear Naomi, communicating with you has been incredibly enriching. Thank\nyou for the faith you place in me in being capable of effecting change \u2013 the\nfeeling is mutual. The DRC is undoubtedly on the path towards real betterment\nwith young people like you. All the best for your future!<\/p>\n\n\n\n

Sincerely,<\/p>\n\n\n\n

Ananya Upadhya<\/p>\n\n\n\n

Your Indian friend
20-MARCH-2021, Bengaluru<\/p>\n","protected":false},"excerpt":{"rendered":"

Correspondence between Naomi Nabami (\u00e9tudiante \u00e0 l\u2019Universit\u00e9 Catholique de Bukavu) and Ananya Upadhya (student at National Law University, … <\/p>\n

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