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In 1993, the year of the germinal UN conference in Vienna, the first President of South Africa, Nelson Mandela, affirmed that all freedoms (and hence oppressions) are interdependent. This speaks critically to intersectionality, the study of the interactions of multiple systems of oppression, and its intersections with privilege. Intersectionality influenced South Africa’s groundbreaking Constitutional equality clause, which guarantees the rights of all peoples.
Vienna was a groundbreaking intersectional moment too, affirming human rights as a universal standard and emphasising the indivisible, interdependent nature of human rights, specifically in response to the historic divide between civil and political rights on the one hand, and economic, social and cultural rights on the other hand.
Intersectionality shows how categories such as gender, race, class, ability, sexuality and other forms of identity interact in myriad ways, contributing to systematic societal inequity. Classic conceptions of oppression in society, such as racism, sexism and homophobia interrelate, creating a web of subjugation.
While we are familiar with victims suffering violence, we often forget that witnesses suffer vicarious trauma, and that most perpetrators are themselves survivors of violence, including gender-based violence, that violence and discrimination often stems from insecurity and fear, rather than a lustful nature, no mirth intended.
Of less concern are the labels or issues we are still forced to deal with, like widespread gender-based violence that has not diminished over decades of feminist activisms and progressive legislation and policies. Of greater import are the approaches taken, the imperialist or colonial gaze, how we conceptualise issues, how these lenses shape/d activisms.
This includes the narrow LGBTQQI discourse, European letters completely ignorant of and sidestepping ancient same sex practices on all continents, including woman to woman marriage across Africa. Ifi Amadiume and the late Audre Lorde famously argued whether these women had romantic-sexual relations, Audre’s argument, or whether it was entirely about property relations and ensuring succession, Ifi’s contention. This ancient practice was almost entirely eradicated by colonial Christianity, yet it still persists, especially in rural areas, across East, Central and West Africa.
Of equal concern is the classification, led by the global North, of the rape of lesbians, ostensibly due to their sexuality, as a “hate crime”. This divorces so-called “curative” or “corrective” rape from its rootedness in gender-based violence and an analysis and challenge of Patriarchy, effectively deradicalising a revolutionary moment.
The presumption by feminist scholars and activists, especially those entrenched and aptly rewarded in euro-formed discourses, of the primordialism of patriarchy is another point of vexation to those of us from ancient indigenous societies that still remain matrilineal and women-centred, despite centuries of colonial and capitalist depredations. Matrilineal societies, still existing across the continents of the world, tend to be socially and gender egalitarian, with deep-rooted conflict resolution practices and hence less violent. The matriarchal Iroquois of North America’s precolonial Great Peace of the Haudenosee are said to have gifted the United States with the foundations of their Constitution. What can we learn from these nonviolent egalitarian peoples, their complex histories and ways of being? In as much as we study the League of Nations and the social welfarism of Scandinavia. Even as we smartly don the business suits, modern offspring of military uniforms, so necessary for our advocacy and scholarly endeavours, do we hear Audre Lorde’s admonishment of the complexities of employing the master’s tools to dismantle the master’s house?
The silofication of our discourse and struggle speaks to a weakness of the global imagination. We need to indigenise our struggles. We need to use language that is familiar to local peoples the world over, so that tyrannical patriarchal leaders cannot say our practices are un-African or un-Russian, because they are indeed indigenous and we have been doing it since time began. With indigenous knowledge we can more effectively resist the flood of fundamentalist Christians from North America and Europe recolonizing our continents, aided by despots more interested in scapegoating marginalised communities than in addressing issues of socio-economic justice.
We need to note that violences are structural-cultural, and due to Patriarchy, women are at the centre of this war on our bodies and minds. While we focus on choice, autonomy, desire and pleasure, we need to remember that we need socio-economic-cultural rights to be truly free.
As the founder of the Black Consciousness Movement in South Africa, brutally slain by Apartheid securocrats during the 1970s said in a speech in my Mother City of Cape Town: “The most potent weapon in the hands of the oppressor is the mind of the oppressed.” And we all know Bob Marley’s song, “none but ourselves can free our minds…”
Bernedette Muthien, scholar, a poet, and an activist. She co-founded and directs Engender, an NGO which works in the intersectional areas of genders, human rights, justice and peace. Over 20 years, on all six continents, she produced 170 publications and conference presentations, some of which have been translated from English into other languages, including Dutch, Flemish, French, German, and Italian. Follow her @BerneMuthien