The case of Mabedlane Women
Safira Moola writes this article to examine women's concept of peace building and their contribution to it. Women's contributions are usually unnoticed, undermined or destroyed by the culture of materialism and greed. A case study of the peace-building project by the women of the Mabedlane community failed to address gender inequality and power dynamics that exist in communities. In defining peace Moola refers to the Collins dictionary, which states that, peace, is stillness or silence, and absence of mental anxiety and war, being in a state of harmony or serenity. On the other hand Mazaruna & McKay's book, ‘Women and Peace building', positive peace is defined as the absence of personal, physical and direct violence, which include unorganised, direct violence like child, spouse or partner abuse, rape and so on.
Outline the Nairobi Forward Looking Strategies for the Advancement of Women; peace also means the ‘enjoyment of economic and social justice, equality and he entire range of human rights and fundamental freedoms'. Moola therefore defines peace building as a process of reconciliation through political and economical reform. Moola refers to several activists who see the need for women to be part of the peace-building process thus creating reasons for women to be part of the peace-building process.
Moola writes that the participation of women in the peace-building process defines women as creators and nurturers of life. Cultural norms are deemed more caring, peaceful and non-violent. Based on the fact that an estimated 90 percent of victims of contemporary civil wars and internal conflicts are women, children and the aged are. She also argues that women contribute to the economy, through different type of labour, namely, reproductive, productive and community labour. Moola's article looks at community labour, where women are actively involved in the development of their community. Women are already involved in peacemaking, peace-building processes and intercommunity exchanges. They are effective in mobilising other women and men, building consensus for co-operation and partnership in peace building from the family level to the church and community level and even the provincial and national levels.
Since it is the ‘men of violence' who are able to stop the violence, the United Nations (UN) intervention strategy focuses on bringing these leaders of fighting factions to the negotiation table. This is a necessary and positive effort and helps, in some cases, to reduce or stop violent conflict. However, positive peace cannot be imposed from top down. In some instances, the initiative to involve women in government negotiations is driven by the need for the state or leadership to be seen as being gender-sensitive. This need for the appearance of women takes precedence over the need to listen to the contributions women have to make to the peace-building process. Moola emphasises that women must be recognised as agents of change rather than a vulnerable group of victims. She highlights that many governments have developed new laws that ensure women equal representation in decision-making institutions at all levels. However, the implementation of these laws and good intentions often run into major obstacles at the social level where the new discourse of gender equality may contradict with existing social beliefs regarding gender roles. Moola refers to D Pankhurst book, ‘Mainstreaming Gender in Peace-building' which says although a few women organisations that advocate for peace building exist, and they suffer from stigmatisation and under-funding. Women's lack of power and efforts to represent themselves and their needs in negotiations presents significant challenges for their role in peace building. They are often excluded form the higher ranks of power and formal discussions, and when they are present, they are given fewer seats at the negotiating table.
Moola's case study of Mabedlane women's project's failure highlighted the role women can play in peace building when given a chance to participate. The women's project in the Mabedlane community began in response to rural women's limited access to resources, such as clean running water, health services, schools, unemployment, poor infrastructure and generally being cut from the rest of society.
The women of Mabedlane mobilised for survival and to extend they're to fight for their human rights and security. These women were responding to the deepening economic crisis and its impact on rural communities and the process of national peace building. The women from the Mabedlane community attended literacy classes, brought them together and made them aware of their social, economic and political predicament. Moola also mentions that the women grew confident and their newly found skills led to the materialisation of income-generating programmes. They started with sewing and beadwork projects, and experienced a few problems, but persevered. The growing exposure and demand for their beadwork led to their active involvement at the World Conference on Anti-Racism.
The success of the projects led to a power struggle, which destroyed it completely. Rumours of corruption emerged. Moola's research, revealed that disappointing behaviour of young people challenging the women who had brought them into the peace building process. She says it was sad to observe that a project that rose above the limitations of government's policies and pressure of relapse to violence was beginning to fall apart. The culture of power, individualism, greed and instant gratification had unveiled its ugly face in the Mabedlane women's project. Local authorities did not support the peace-building efforts, and the culture of corruption and greed prevailed over community empowerment and therefore destroyed the vibrant project.
Moola concludes by saying although many peace building organisations have formulated strategies that integrate women into peace building, the success of these strategies and policies depends on the increase of gender awareness and empowerment of women. Moola mentions the lack of attention to women's practical and gender needs as a result of a lack of gender awareness and a male bias that refuses to recognise that women have special needs.
Efforts by women should be recognised and documented to give evidence of women's contributions to peace building, and the need for young women and children to identify women as positive role models. This will require a government with visionaries that do not view the success of women as a threat.
AbaseTyhini nokudalwa koxolo: imeko yabaseTyhini baseMabedlane
USafira Moola ubhala eli nqaku ecacisa indlela yabaseTyhini yokwakha uxolo kwanendima abayidlalayo kulo. Ukubandakanyeka kwabaseTyhini kudla ngokungananzwa, kujongelwe phantsi kungenjalo kutshatyalaliswe yinkcubeko yokuba nentliziyo ende. Uphando ngenkqubo yabaseTyhini yokwakha uxolo kuluntu lwaseMabedlane, alukwazanga ukusombulula ukungalingani ngokwesini namandla olukhoyo kula ngingqi. Echaza uxolo uMoola, bhekisa kwisichazi magama iCollins, nesichaza uxolo njengokuthi cwaka, ukungabikho kokuxakaniseka nemfazwe, ukuba kwimeko yolonwabo nentloniphol. Kwelinye icala kwincwadi kaMazaruna noMcKay ethi "Women and Peace building", uxolo luchazwa njengokungabikho kodushe olujoliswe kothile, udushe olungaqulunqwanga, olujoliswe kumntwana, iqabane, udlwengulo kwanezinye.
Ngokwenkomfa yaseNairobi yokuphuhliswa kwabaseTyhini, uxolo lukwathetha ukonwabela ezoqoqosho nobulungisa boluntu, ukulingana nazo zonke iintlobo zamalungelo oluntu nenkululeko. UMoola uchaza ukwakhiwa koxolo, njengenkqubo yoxolelwaniso ngokwengunqu yezopolitiko noqoqosho. UMoola ujolisa kwabanye abaququzeleli bamalungelo abaseTyhini, ababona imfuneko yokubandakanywa kwabaseTyhini kwinkqubo yokwakhiwa koxolo, beveza nezizathu zokuba abaseTyhini babe yinxalenye yale nkqubo.
UMoola ubhala athi, ukuthabatha inxaxheba kwabaseTyhini kunkqubo yokwakha uxolo ichaza abaseTyhini njengabadali nabakhathaleli bobomi. Ngokwenkcubeko bathatyathwa njengabakhathalelayo, abanoxolo nabangenadushe. Kuba kuqikelelwa ukuba iipesenti ezingama90 zamaxhoba eemfazwe ingabaseTyhini, abantwana nabadala. Ukwaxambula ngelithi, abaseTyhini banegalelo kwezoqoqosho, ngeendlela ezahlukeneyo zemisebenzi abayenzayo ezifana nokuzala, ukuvelisa kwanemisebenzi yasekuhlaleni. Inqaku likaMoola lijonga umsebenzi owenziwa ngabaseTyhini ekuhlaleni, nalapho babandakanyekayo kwinkqubela phambili yeendawo abahlala kuzo. AbaseTyhini bathabatha inxaxheba ekwakhiweni koxolo, bayakwazi ukudibanisa imihlambi eyalanayo ukususela kwiintsapho ukuya kwiinkonzo, ekuhlaleni, kumaphondo nakwisigaba sikazwelonke.
Kuba ingamadoda odushe akwaziyo ukuphelisa udushe, indlela yokungenelela yezizwe ezimanyeneyo (UN) ijolisa ekuziseni iinkokheli zamazwe angquzulanayo kwiqonga lothetha - thethwano. Licebo elihle elo yaye liyasebenza ngamanye amaxesha, kodwa uxolo alunakunyanzelwa ukusuka phezulu phezulu ukuya ezantsi. Ngamanye amathuba, ukubandakanya abaseTyhini kwinkqubo zikarhulumente zothetha - thethwano zenzelwa ukuba urhulumente kungenjalo ulawulo lubonakale lukukhathalele ukulingana ngokwesini. UMoola ugxininisa ngelithi, abaseTyhini kufuneka babonwe njengabeza nenguqu kunokubonwa njengeqela lamaxhoba abuthathaka. Ubalula ukuba abanye oorhulumente baseke imithetho emitsha eqinisekisa ukuba, abaseTyhini bayabonakala kuzo zonke iinkalo zokuthabatha izigqibo. Nangona kunjalo, le mithetho ifika ingquzulane neenkolelo zasekuhlaleni malunga nendima edlalwa sisini. UMoola ujolisa kwincwadi kaD Pankhurst ethi, ("Mainstreaming Gender in Peace - Building") Ukubandakanywa kwesini ekukwakhiweni koxolo, nethi nangona imibutho yabaseTyhini eququzelela ukwakhiwa koxolo ikhona, iyasokola, ibekwa amabala ikwaswele ukuxhaswa ngokwezimali. AbaseTyhini bajongene nomceli - mngeni wokunganikwa izikhundla eziphezulu, ze xa bebandakanywa banikwe izihlalo ezimbalwa kumaqonga othetha - thethwano.
Uphando lukaMoola lokungaphumeleli kwenkqubo yabaseTyhini baseMabedlane yokudala uxolo, lubonisa indima abangayidlala xa benikwe ithuba. Le nkqubo yokudala uxolo eMabedlane yaqala ngenxa yokungafikeleli kwabaseTyhini basezilalini kwiinkonzo, ezifana namanzi acocekileyo, ezempilo, izikolo, ukungaphangeli, nokubekelwa ecaleni kuluntu ngokubanzi.
AbaseTyhini baseMabedlane badibana ukuze baphile, balwele amalungelo abo oluntu kwanokhuseleko. Aba baseTyhini badibana ngenxa yemfundo eyabenza ukuba baqonde ngezokuhlala, ezoqoqosho nezopolitiko, baye bebanokuzithemba. Baqala ukwenza iintsimbi namaso, nalapho bathi bakwaziwa ngomsebenzi wabo babayinxalenye yenkomfa yehlabathi jikelele yabaseTyhini yokunyasha ucalu - calulo ngokobuhlanga. Impumelelo yequmrhu labo lagutyungelwa yingxaki yokukrutha - kruthana ngezikhundla nekwalitshabalalisayo. Kwavela amarhe orhwaphilizo, ukanti uphando lukaMoola lwabonisa ukuba, indlela yokuziphatha kwabaseTyhini abasebatsha kwaba ngumceli - mngeni omkhulu kwabadala abadlale indima enkulu ekudaleni uxolo.
UMoola ulebela ngelithi, nangona amaqumrhu aliqela okwakhiwa koxolo, eseke iindlela zokubandakanya abaseTyhini ekudalweni koxolo, impumelelo yezi ndlela ixhomekeka ekonyusweni kwezinga lokuqonda ngezesini nokuxhotyiswa kwabaseTyhini.
Iinzame zabaseTyhini kufuneka ziqwalaselwe yaye zibhalwe phantsi, ukuze zibe bubungqina benxaxheba ebayithabathayo ekwakhiweni koxolo, kwanemfuneko yabasebatsha kwanabantwana ukuba bathathe abaseTyhini njengababalulekileyo ebomini babo. Kuyakufuneka urhulumente oneembono ezingaboni impumelelo yabaseTyhini njengesigrogriso.
Abesimame emkhankasweni wokulethwa kokuthula emphakathini abawakhele
USafira Moola kweminye yemibhalo yakhe ukhuluma ngokuthula kwabesimame nalapho ebheka khona neqhaza labo ekuqinisekisani ukuthula emphakathini. Ukhala ngokuthi iqhaza labesimame ekuqinisekisani kanye nasekuletheni ukuthula emphakthini livama ukunganakwa. Ukhala nangokufekela kwemizamo yabesimame base Mabedlane ukwenza lokhu nathi yaphelela ezeni bezama ukulungisa inkinga yokungalinganiswa kokobulili emphakathini wabo.
Kwincazelo yakhe uMoola uthi ukuthula kusho ukungabikho kwezingxabano nokulwa. Ngakolunye uhlangothi incwadi ka Mazaruna & McKay ethi ‘Women and Peace building', ikhuluma ngokuthi ukuthula kusho ukungabikho kodlame olusuke lubhekiswe kothile ekungaba owesimame, ingane kumbe umlingani. Incazelo kaMoola ichaza ukuthula njengengxenye yokubuyisana ngakwezomnotho kanye nezepolitiki. Nasemibhalo yakhe uMoola utusa iqhaza labesimame ekuletheni ukuthula emphakathini nathi libabeka njengabantu abangabanakekeli.
Uqhubeka athi kumele kutuswe iqhaza labesimame nasemikhakheni enfana nokukhulisa umnotho nalapho ebala imikhiqizo yabo kanye neqhaza abalibamba njengabasebenzi ezimbonini. Uthi akumele bathathelwe phansi abesimame ngoba vele bayingxenye yokuletha ukuthula nasemiphakathini enhlobonhlobo. Uthi yibona abahamba phambili nasezihlelweni zokuxhumanisa balethe ukuthula okusuke kuphakathi kwabesilisa nabesimame.
Uthi vele abesilisa yibona abasusi bodlame yingakho bebonakala bephambili nasezinhlelweni zenhlangano yezizwe United Nations (UN). UMoola inkulumo yakhe iqhakambisa ukuthi kumele kuhlonishwe abesimame njengabantu abakwaziyo ukuletha izinguquko emphakthini bangathathwa kancane bebukwa njengabantu abahleze bedinga ukunakekelwa nje kuphela.
UkungaphumelelA kohlelo lwabesimame basendaweni yaseMabedlana kwenze wakhuluma waqinisa ekutheni abesimame kunendima enkulu nemqoka abangayidlala uma benikezwa ithuba emphakathini. Laba besimame baqala uhlelo lokulwela amalungelo abo esintu bebhekela nezidingo zemiphakthi abayakhele.
Baqala izinhlelo kufundiswa abesimame amakhono emisebenzi ehlukene ekubalwa kuyona ukuthunga, ukusebenzisa ubuhlalo kanye neminye imisebenzi yezanhla ehlukene. Imisebenzi yabo emihle yaze yabenza babamba iqhaza nakwingqungquthela yamazwe omhlaba World Conference on Anti-Racism. Ukuphumelela kwaloluhlelo lwabesimame kwaze kwaholela ekutheni igcine seyicekeleka phansi sekubangwa izikhundla ezehlukene. Kwizingxushungxushu nengxabano eyaqubuka kuloluhlelo kuyadumaza ukubona ukuthi iziphathimandla emphakthini kanye nabaholi abanamandla abazange bangenelele ukuletha ukuthula kumalunga ayo yaze yafekela.
Kwinkulumo yake uMoola uphetha ngelokuthi nakuba sezikhna izinhlelo zokuthula ezikhona emphakthini kodwa ke ukuphumelela kwalezinhlelo kuncike ekutheni abesimame banikezwe amandla enele ekutheni bakwazi nokwenza izinqumo ezifanele. Ukhala nangokunganakwa kwezidingo zabesimame ekutheni kuholela ekutheni izinkinga zize zigcine sezize zafekela.
Basadi ba aha kgotso: Taba ya basadi ba Mabedlane
Safira Moola o ngola a hlahloba tsela eo basadi ba bonang kaho ya kgotso ka teng le karolo eo ba ya bona mona. Karolo ya basadi hangata ha e bonwe, e shebelwa fatshe, kapo e senngwa ke tlwaelo tsa ho rata dintho tse pele le meharo. Tlhahlobo ya porojeke ya basadi ba Mabedlane ya ho tlisa kgotso e hlolehileng ho sheba ho se lekane ka bong setjhabeng.
Moola ha a hlalosa kgotso o qotsa ho sehlalosa mantswe sa Colins se reng kgotso ke kgutso le ho fela ha ho kgathatseha moyeng le ho fela ha ntwa, ke nako ya kgutso. Ka lehlakoreng le leng buka ya Mazaruna le McKay, ‘Women & Peace Building' (basadi le kaho ya kgotso) e hlalosa kgotso e le bosiyo ba tlhokofatso moyeng le mmeleng, le ditlatlapo, ho kenyeletsa ditlatlapo tse rerilweng tse tobisitsweng bathong ba itseng jwaloka bana, balekane (basadi), esita le peto etc.
Ho ya ka ‘Nairobi Forward Looking Strategies for the Advancement of Women' kgotso e bolela ‘ho una moputso wa moruo le tokoloho', ho lekalekana le ditokelo tsohle tsa batho ka ho fapana ha tsona. Moola ka hoo o hlalosa ho aha kgotso e le tsela ya ho tlisa tshwarelano ka ho fetola tsamaiso ya dipolotiki le moruo. Moola o bua ka bahlabani ba bangata ba boneng ho hlokeha hore basadi e be karolo ya kaho ya kgotso. Ka tsela ena ho beuwe mabaka a ho etsa basadi karolo ya tsela e isang kahong ya kgotso.
Moola o ngola hore ho nka karolo ha basadi kahong ya kgotso ho hlalosa basadi e le bathehi le bahlokomedi ba bophelo. Hothwe ditlwaelo tsa setso di na le tlhokomelo e ntle, kgotso le le ho se be le moferefere. Dipesente tse ka bang 90 tsa mahlatsipa a ntwa naheng (civil war) le dikgohlano setjhabeng, ke basadi, bana le maqheku. O re basadi ba na le karolo moruong, ka mesebetsi e mengata eo ba e etsang, jwaloka ho tswala, bohlahisi le mosebetsi wa bona ka kakaretso setjhabeng. Dingolwa tsa Moola di sheba mosebetsi setjhabeng moo basadi ba sebeletsang ho aha setjhaba sa bona. Basadi ba se ntse ba kene tabeng tsa ho tlisa kgotso, ho aha kgotso le ho tlisa kutlwano setjhabeng. Ba sebetsa haholo ho etsa basadi le banna ba kenye letsoho dilekaneng le tshebedisanong mmoho ya kaho ya kgotso ho tloha mapeng ho ya dikerekeng, esita le setjhabeng le mabatoeng a naha le naheng ka botlalo.
Ka ha ke ‘banna ba ntwa', ba na le matla a ho e fedisa. Meralo ya United Nations ya dikenello e shebane le ho tlisa baetapele ba dihlopha tse lwanang ho kopana ba buisane. Bona ke bohato bo botle bo tlamehileng ho nkuwa, mme bo thusa ho fokotsa kapo ho fedisa dikgohlano. Le ha ho le jwalo kgotso e ka se qobellwe ho tlosa hodimo ho ya tlase. Ka nako tse ding ho kenya basadi dipuisanong tsa kgoromente ho qhojwa ke hore naha kapo baetapele ba batla ho bonwa ba tsotella taba tsa bong. Ketso ena ya ho hlahisa basadi ka pele e nka maemo a pele tabeng tsa ho ananela karolo ya basadi kahong ya kgotso. Moola o hatella hore basadi ba lokela ho bonwa e le manqosa a ho tlisa phetoho, ho ena le ho nkwa e le mahlatsipa a kotsing. O tshwaya hore bokgoromente a bangata ba theile melao e metjha ya ho netefatsa hore basadi ba na le boemedi bo lekanang maemong ohle ditulong tsa ho nka diqeto. Le ha ho le jwalo, ntshetso pele ya melao ena le ketso ena e ntle di kopana le mathata setjhabeng, moo ho nang le ho se utlwane ka taba tsa ho lekana ka bong tse hanyetsanang le ditlwaelo tse teng setjhabeng. Moola o qotsa buka ya D. Pankhurst, ‘Mainstreaming Gender in Peace-building' (ho beba kaho ya kgotso le bong motjheng) e reng le ha ho na le mekgatlo e mmalwa ya basadi e lwanelang kgotso, e kopana le ho kgenthollwa le ho se tsheetswe ka tjhelete. Ho hloka matla ha basadi le matsapa a bona a ho ikemela esita le ditlhoko tsa bona dipuisanong, di emetse diphephetso tseo ba kopanang le tsona karolong ya ho tlisa kgotso. Hangata ba qhelelwa ka thoko tulong tse hodimo tsa dipuisano, mme ha ba le teng, ba palo e tlase haholo.
Ditlhahlobo tsa Moola tsa porojeke ya basadi ba Mabedlane e sa kang ya sebetsa di tshwaile karolo eo basadi ba ka e nkang kahong ya kgotso ha ba ka fuwa monyetla. Porojeke ena ya basadi ba Mabedlane e qadile ka lebaka la ho hloka menyetla ya ditshebetso basading ba tulo tse kantle ho ditoropo, jwaloka metsi a hlwekileng, ditsela le meaho e maemo a tlase, ho hloka ditshebeletso tsa bopelo, dikolo, mesebetsi le ho kgaolwa setjbang ka botlalo.
Basadi ba Mabedlane ba tsohile ba iphedisa mme ba otlollela ntwa ya bona ho ditokelo tsa batho le polokeho. Basadi bana ba ne ba ikarabella ho phahamo ya mathata moruong le tshusumetso ya ona setjhabeng se kantle ho ditoropo esita le ho tlisa kgotso naheng. Basadi ba Mabedlane ba ile ba kena sekolo se rutang ho ngola le ho bala, mme sekolo sena se ile sa ba bopa ngatana e le nngwe ba bona mathata ao ba tobaneng le ona setjhabeng, moruong le dipolotiking. Moola o re basadi bana ba ile ba qala ho itshepa mme tsebo ya bona e ntjha e ile ya ba thusa ho iqalla mananeo a ho ikenyetsa tjhelete. Ba ile ba qala porojeke ya ho roka le ho loha difaha. Ba ile ba thulana le mathata a mangata porojekeng ena empa ba mamella. Mosebetsi wa bona o ile wa tsejwa hohle naheng mme wa hola hoo ba bileng ba nka karolo sebokeng sa lefatshe kgahlanong le kgenthollo ka morabe (World Conference on Anti-Racism).
Tswelopele ya porojeke ena e ile ya bolawa ke ho lwanela matla mme ya qhalana. Ho ile ha tsoha madume a manyofonyofo. Dipatlisiso tsa Moola di hlahisitse boitshwaro bo swabisang ba batjha ba ileng ba phephetsa basadi bana ba ba kentseng matsapeg ana a ho aha kgotso. O re ho ne ho le bohloko ho bona porojeke e neng e kgabile ka mosebetsi o motle ka hara mathata a dipolisi tsa kgoromente tse neng di e thibela ho tswela pele e qhalana. Ho lwanela matla, ho ikgetha, meharo le ho tatela meputso ho ile ha hlahisa lehlakore le lebe la basadi ba Mabedlane. Baetapele setjhabeng ba ne ba sa tsheetse matsapa a bona a ho tlisa kgotso, ka hoo ho ile ha hlaha manyofonyofo le meharo ka hodimo ho kaho ya setjhaba, mme porojeke ya shwa.
Moola o phethela ka hore le ha mekgatlo e mengata e lwanelang ho aha kgotso e entse dipehelo tse kenyang basadi, tswelopele ya dipehelo tsena le dipolisi e itshetlehile kahong ya basadi le ho bong. Moola o re ho se natse ditlhoko tsa basadi le bong di tliswa ke ho se tsebe letho ka taba tsa bong, hape le banna ba hanang ho dumela hore basadi ba na le ditlhoko tse ikgethileng.
Matsapa a basadi a lokela ho bonwa a ngolwe fatshe, e be bopaki ba karolo eo ba e nkileng kahong ya kgotso, le ho ruta basetsana le bana ho bona hore ke basadi ba sebele setjhabeng bao ba ka latelang maotong a bona. Sena se tla fihlellwa ha fela kgoromente a na le baetapele ba nang le tjhebelopele, ba sa boning tswelopele ya basadi e le kotsi.
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