The temperature in Berlin

7th May 2007

(Please read in conjunction with the post above)

The hottest news in Berlin is still the weather: the highest recorded springtime temperatures in the last hundred years. The environmental lobby is warning that this is yet more evidence of global warming. McPlanet a three-day conference held at the Technical University over the weekend, attracted over 1500 participants calling for ‘a climate of justice.’ Meanwhile many Berliners decamped to the beach at Wannsee – a large lake south-west of the city, where apparently middle-aged nude bathing remains popular. (see photo below).

Also top news last week in the Berliner Zeitung is Sahira the 27-year old Palestinian born German hip hop artist who raps about the racism which bubbles just beneath the surface here – and who has now reclaimed the hoodie as a feminist neo-muslim alternative to the hijab.

(NB a free translation of ‘Frei Schnauze’ is ‘speak your mind!’)

I’m not generally in favour of women covering up their natural assets. However, it’s good to see youth coming up with creative solutions to the world’s problems, while the older generation just let it all hang out. I don’t mind hip hop, but more importantly, I think Sahira rocks (and let’s hope the planet keeps on rolling).

(Today it’s cold).

(Photo by Daniel Rosenthal courtesy of Greenpeace Germany)

Greenpeace activists urged G8 climate action at the G8 environmental ministers meeting in March in Potsdam (also on the Wannsee)

International Women’s Day: Sharing our Histories

Last weekend I enjoyed International Women’s Day at the Department of Lifelong Learning, University of Bangor thanks to the great organisational efforts of Shan Ashton and courtesy of a grant from the Welsh Assembly Government to celebrate women’s heritage in Wales. A range of women were there, different ages and stages in life, community development workers, micro-entrepreneurs, students, educationalists and organisations such as the Wales Women’s Archive.

Keynote speakers included Angharad Tomos, Wales’ foremost female Welsh language writer, novelist, journalist and political activist for language rights and Charlotte Williams, now professor of social justice at Keele university who read from her autobiographical work Sugar and Slate about being mixed race (Afro-Caribbean Welsh).

Although I’m only Welsh by adoption (having spent 20 years here) I was honoured to be invited to speak about another minority interest – women and revolution. My theme was: how can we women be true to our own revolutionary nature rather than merely revolving on someone else’s old record?

Interestingly enough, although each of the three of us had gone on quite a different journey through life and took quite a different approach in presenting our theme, we had crossed paths along the way and somehow seemed to have reached the same destination. You can read my talk here with an accompanying powerpoint here .

One Love or Roots of violence in Jamaica

Post-election violence continues in Kenya
while fear of further violence mars the run up to Pakistan’s postponed elections. I’ve just returned from six weeks in Jamaica - another former British colony - so here’s a Jamaican perspective on Kenya and other events.

At the beginning of January 2008, countries in the north were taken aback at what was for them the unexpected eruption of tribal violence among the youth of Nairobi’s slums during the abusive election process in Kenya. No surprise to participants at the World Social Forum in Nairobi this time last year, when the People’s Parliament took over the daily press conference to declaim the corporatisation of Kenya and the WSF event itself.

In the Sunday Gleaner, 6th January 2008, Jamaican commentator Don Robotham highlights the fact that the 1960s Mau Mau rebellion led by Jomo Kenyatta in Kenya was a “major source of inspiration for our own anti-colonial struggles.”

Today there are other connections: “Like Jamaica, Kenya is a land of great and growing inequality, which is particularly hard on its large and semi-educated youth population.” Despite the difference in size, Robotham argues that “the two countries face similar problems… grappling with the pressures posed by globalisation on underdeveloped economies.”

Jamaica Observer

In the Sunday Gleaner, 16 December, just arrived in Jamaica, I’m able to read the latest crime figures: 1500 people murdered in 2007, an average of 41 per week. Recently appointed police commissioner, ex Scotland Yard Rear Admiral Hardley Lewin, characterises crime here as a national crisis linked to poverty. In other words, “depressed communities are factories that produce criminals.”

Despite these statistics I never feel afraid in Jamaica and colleagues here tend to agree that the violence is very much localised in particular communities. St Mary parish, where we’re staying, is recognised by the island’s police force to be the safest. If you’re taking a country walk, for example, you’ll be greeted with ‘peace’ ‘love’ or ‘respect’ and villagers will check that you know where you’re going and are ‘on the right track’.

A month later, on 14th January 2008, the front page of the Jamaica Observer carries the headline “Deadly raid on Tivoli”. Five men were shot dead in a joint police/military action against this so-called “garrison community” in west Kingston. 27th January, Kevin O’Brien Chang (Sunday Gleaner) estimates that the homicide rate in garrison communities (1,200 deaths per 500,000 population) is a level seen only in war zones.


The Cuban connection

At the museum at 56 Hope Road in uptown Kingston, we are reminded that reggae, like Fidel Castro, has long been big in Africa. In 1980 Robert Nesta Marley O.D. was invited by newly elected Robert Mugabe to play at an official ceremony in Harare, the newly named capital, to celebrate Zimbabwe’s independence. Unfortunately the ordinary citizens, excited and angry at being excluded from seeing these inspirational musician perform, rioted outside the fence. And the irony doesn’t stop there, given Zimbabwe’s great hopes for the future then and the situation there now.

Two years before Harare (1978) Marley played the One Love concert in Kingston with the aim of promoting social harmony on the island of Jamaica, physically uniting the two political leaders on stage. He was later to be the target of an assassination attempt.

Jamaica’s then Prime Minister, Michael Manley, after six years in office, had developed close links with Cuba and wanted to adopt the Cuban model of socialism as a means of addressing Jamaica’s failing economy and related problems.

On election, Manley had signalled his intention to pursue a 'third path' of 'non-aligned' states, which could steer between the Russian and US superpowers. He hoped that Jamaica could promote some kind of minor trading block, entice foreign investment and grant improvements to the working class through levies on industry. For a couple of years this strategy seemed successful with Manley able to grant the working class rising living standards. But US capitalism proved to have the whip hand. When Manley supported Cuba's involvement in the Angolan civil war the US administration withdrew economic aid and funded a destabilisation campaign.

Manley called for elections in the fall of 1980. The opposition won a landslide victory, and Edward Seaga became prime minister and minister of finance. He announced a conservative economic program that brought an immediate harvest of aid from the United States and the IMF. In October 1981, Jamaica broke off diplomatic relations with Cuba, and two years later it participated in the US-led invasion of Grenada.


Neighbourly connections

Price hikes - especially for fuel and basic foods - over the last few months under Golding’s new government, have hit Jamaica hard. Survival problems have been exacerbated by the fact that harvests were destroyed by unseasonal hurricanes in November / December. A lot of new construction for the tourist industry can be seen but this kind of development investment rarely benefits local people in need.

A Caribbean colleague is one of the lucky ones. He has a pretty little villa with a tiny private beach on the north coast, not far from where Noel Coward and Ian Fleming built their winter hideaways. This is somewhat ironically down to Manley’s rejected vision. Carlos recalls that “thirty years ago, the middle classes were leaving Jamaica in droves, crying ‘communism is coming’. They were literally selling off their houses for a song at the airport.”

Now he looks around and asks me: “If you moved here, how would you cope with the politics?”

In a neighbourly offer, Venezuela’s president Chavez has opened up the idea of bartering cheaper oil for a share of Jamaica’s bananas and sugar cane - an idea of great interest to the Jamaican Agricultural Society who would like to include the famous Blue Mountain coffee in the deal.

In addition to this offer to help on the economic front, other support is at hand: Cuba wants to increase their scholarship quota to Jamaicans, according to Ambassador Gisela Garcia Rivera at the Cuban Embassy in Kingston. Currently more than 400 young Jamaicans are studying in Cuba and she hopes to increase the number of places for others, especially those interested in medicine.

Inversely, Cuban teachers and doctors are keen to work in Jamaica and a number are already here in the northern parishes. Matthias Brown, member of the Westmoreland Cuba Friendship Association is enthusiastic about the connection and (a little disingenuously) explains that “over the past three years we have been celebrating the Bay of Pigs (when Cuba successfully repelled US invasion) in Westmoreland.”


The Wales connection

In contrast, earlier this year, Milton Brown, mayor of Clarendon, called on Wales to compensate his country for the legacy of poverty he says has been left here (reported in the Bangor Chronicle). Clarendon is the parish where, at the height of the sugar trade, the Pennant family owned 8,365 acres and 594 slaves totalling £40,667 in 1736. According to Welsh historian Jean Lindsay, “men and women were valued at prices ranging from £10 to £45 with ‘children priced at £5… Mules were priced at £20 each.” The family also had property in Spanish Town, where at that time the wealthy plantation owners had their town houses and which is now one of the deepest pockets of violence in Jamaica.

The huge fortune amassed from their plantations (where the agent wrote ‘nothing can be done without negroes’) enabled the Pennants to establish the world-famous Penrhyn quarry, the largest exporter of slate and still in operation - when I’m at home I can see it from my kitchen window in Bethesda. (And although this is argued to have ‘provided a major stimulus to economic and commercial development locally’, wages and conditions for workers amounted to local slave labour and resulted in the longest running strike in the area at the turn of the 20th century).

The lovely plantation home where we are staying in St Mary parish still serves as a reminder of 18th century injustices. I pick up a racy novel on slavery based in St Kitt’s by novelist Unity Hall (which could in fact be the name of a local community). This helps to emphasise the practice of social separation – of man from woman, parent from child - that was employed by slaveholders to keep black people in their place.

This practice seems to endure, as Chang argues:

“The nine predetermined garrisons still warp our politics. This nightmare scenario of a Jamaican government not freely and fairly elected should horrify anyone who values democracy.

“For despite their evil reputations as dens of iniquity and criminal havens, it’s not clear that the majority of Jamaicans want garrisons abolished… Are garrisons a form of social control? Are dons the bakra massas of our time, keeping the ghetto dwellers / field slaves under control so the rest of society / plantation great house can go on with business as normal?”

In comparison with the downward spiral of development and democracy in Jamaica, our ex-patriot British hosts were impressed with the industry and creativity they observed during a recent vacation in Cuba. While Cuban national elections are conducted peaceably on 20th January, with over 8 million voters at the polls and over 40% female representatives elected, Richard Crawford, UWI lecturer eloquently bemoans the situation in Jamaica:

“We need to clean up the police force, the political parties and those private interests who operate outside of the law, running drugs, laundering money, hiring hit-men, smuggling people or goods and not paying any taxes.”


Divide and rule

But why should we aspire to social harmony when we’re lucky enough to live in a liberal capitalist democracy?

As we check into the Terra Nova hotel on 28th December I’m shocked to read the newspaper headline that Benazir Bhutto has come to a violent end in Rawalpindi. That’s going to further destabilise the country, I can’t help but feel intentionally, in what R. Iriyan Ilango of the Commonwealth Human Rights Initiative in New Delhi describes as the “bitter and abusive election process” up to January 8th 2008. And Wasim Akram, former cricket captain, fears the incident may affect the planned Australian tour to Pakistan.

After we drop my daughter off at Norman Manley airport, Ludlow the taxi driver tells me that Cuba has been excluded from Stanford 20/20 the new Caribbean cricket initiative. This is sponsored by US billionaire entrepreneur Sir Allen Stanford but unfortunately is subject to political pressure from his own capital. Due to the United States embargo against Cuba, organisations and citizens have to make application to, and receive special permission from the US Government to conduct any type of activity with Cuba. Stanford's application was denied.

The news comes as a huge disappointment not only to the Cuba team which has been training intensely for what was to be their first official tournament outside Cuba but also to the legends, cricket fans and Sir Allen who were looking forward to seeing what the heavily baseball-influenced nation could do with a cricket bat. The sport has taken of in recent years thanks to the Commission of Rescue and Development of Cricket in Cuba which has attracted some support from the UK government.

Jamaica, Kenya, Sri Lanka, Zimbabwe, the partition of the Indian sub-continent… the preferred game has always been to divide and rule. The strategy still prevails as far as US foreign policy is concerned, in respect to now independent states with natural geographical, ethnic and economic links in Latin America and the Caribbean.

It’s a pity: the sound of leather on willow has surely been one of the few relatively benign legacies of British colonial history. Unfortunately even this can be used as a divider. In other words (at the risk of repeating myself ) whatever the future holds, we can be sure it’s not cricket.

Alternative ending: From the sugar trade to Ceylon tea plantations: someone else is reaping what we have sown.

NB. The Jamaican motto is “out of many one people”

Read more

The Jamaica Observer

The Gleaner

Intriguing triads: The story of the three boys

I was once working on conflict prevention with a small research team – four African, two British members - somewhere in West Africa. I’ll just share two in-jokes among people working in international development:

1.Before you start the research you know that the conflict has been caused by a World Bank project
2.Those who style themselves experts in conflict prevention seem to be expert at creating conflict themselves – self-generating work, I suppose.

Both these applied in the case I am telling you about. Our team leader was not an easy person to work with and there were already tensions in the team because of this. We had travelled through the heat of the day on a dirt-track road to arrive at a small provincial centre - where we were welcomed by local officials and then shown to a modest hostelry. Very basic rooms where nothing really worked, not even the television - and no catering facilities. Our host had said something about offering us an evening meal, but nothing materialised. By this time our leader had become extremely tetchy because, for health reasons, he really did need regular meals. So in the end we walked down the road to find a local restaurant.

The team occupied two contiguous tables. As you will find in establishments all over West Africa, there were a number of young men sitting around - presumably, but not necessarily, actually employed there. There was very little on the menu but we gave our choices to the first waiter. Another young man came to lay the covers. A third came out to bring drinks. Someone changed their order at this stage. When the food finally arrived, the kitchen had got it wrong. Our leader completely lost his temper and shouted at the whole restaurant. For the Africans this was incredibly embarrassing: you just don’t do that in Africa. For me being British, well, I felt the same. And everyone was afraid that I too was going to explode.

Just sometimes in a tight situation, inspiration can strike. “There are too many boys,” I explained. And then told them the story of the three boys, which was coined by a good friend’s grandfather, Will Franks, during his time as a transport manager:

“One boy’s a boy. Two boys are half a boy. And three boys is no boy at all.”

This went down extremely well with the three African men and their female colleague. They laughed and retold the story and laughed some more. And somehow the whole situation was lightened, we all managed to eat something and went back to the guest house to sleep.

At the time I was just happy that I had somehow come up with the right thing to say. Our team leader had to leave soon after this incident, I took over and it goes without saying the rest of the research trip became a much more positive experience. But the story of the three boys had really captured the imagination of my African male colleagues. From time to time they would recycle the story. And at the end of the trip, when we had become a small family and found it hard to say goodbye, they brought it up again. I was expressing the feeling that we had done a really tough job really well and one of them said:

“Yes, we’ve been worriedly discussing how it could be so successful when we are three boys. But then we decided to count in Patrick the driver, which makes four, so maybe that takes us back round to the one boy.”


Female triads

It’s heart-warming to think that the story, which originates from the east end of London, has probably circulated all over that particular west African country. Clearly humour, like the truth, knows no borders. And what makes something funny is the recognition of a kernel of truth.

As it’s the festive season, I’m not going to turn the story into some sophisticated allegory of patriarchal global politics: readers are welcome to do that themselves. But I don’t want you to think I’m in any way biased, so I have racked my brains to find an equivalent story about three women.

King Lear’s three daughters chose not to work together, so I’m claiming that doesn’t count. But what about Macbeth’s three witches: good on futures. The three furies: on target. Does this mean female triads are always negative? Hardly. What about the three graces? According to Seneca they represent the cycle of giving, accepting and returning: the chief bond of humanity. They were also good at organising parties.

Then there are the three muses: inspiring. Faith hope and charity: always in demand. The three little maids from school: in harmony. Not to mention the Supremes: still famous after all these years.

I’d like to invite readers to ponder on this conundrum – and to respond with a similar light-hearted touch.

o If you can’t think of any female triads that don’t work effectively, what does that tell us?

o If you can you think of any male triads that are effective, what are the circumstances?

Please note, I’m not accepting the three wise men. I’ll admit they did manage to get to Bethlehem but as the old feminist joke goes: three wise women would have arrived on time, helped to deliver the baby, cooked a hot meal and brought more useful gifts.



The Three Graces from Primavera by Sandro Botticelli (1445-1510), Uffizi Gallery, Florence


Read and hear more

Faith Hope and Charity
Note: to stop the music on this link, press Escape on your keyboard when the music starts – or before you leave the link webpage.

Three Little Maids from School

Logic dictates…

Participation in decision-making is key to equality for women, as frequently pointed out by various United Nations agencies. It also has an important correlation with conflict prevention and the reduction of violence in society, according to UN Security Council Resolution 1325 (see an earlier blog )

I was recently invited to take part in the women in leadership roles online forum hosted by Women Watch on the UN Department of Economic and Social Affairs website. At the moment it is still a closed debate but the results will be available shortly.

Over four weeks, there was widespread participation in this well-structured discussion, covering issues such as: the impact of women leaders; the present situation of women in the public and private sectors and in civil society (academia, media etc); the constraints against greater involvement of women in leadership positions; and the strategies that can most effectively be used to counteract those constraints.

In the final week, the moderator asked for more analysis on institutional barriers. And you know, I thought I ought to contribute, since I’ve worked (and become frustrated) in a number of different sectors myself - as well as being employed as an external consultant to carry out organisational audits, workforce training and develop strategy on gender equity.

Unfortunately I found myself unable to join the debate. Nobody was actually stopping me. It just seems that my lifetime experience, both personal and professional, has taught me nothing but this: within the prevailing paradigm, there will always be discrimination (and hence violence) against women.

Former head of the Equal Opportunities Commission in Wales, Prof Theresa Rees, once analysed remedial measures for gender equality as follows: tinkering, tailoring or transformation and concluded that only the third option will do. But how can we imagine it? Although Doris Lessing (The Guardian 08/12/07) has not yet had the time to discover the joys of blogging, she has often resorted to science fiction, futurism, dystopia and myth in her ground-breaking attempts to illuminate gender within the human condition.

Star Trek fans will recognise the language of Vulcans and androids alike: “logic dictates” that the only solution – scary to women and men alike – is to find a new paradigm: this one isn’t working.


Read more

16 days against violence blog


Doris Lessing

For peace in the Middle East… lose yourself in the dance

It’s a Thursday evening in dark damp British autumn. I roll up at the drafty church hall in Llanfairfechan - a village on the wild north Wales coast – to meet a group of women I may not associate with in the daytime. I ask myself: what am I doing here? I should be blogging about world peace, the Israeli roadblocks and electricity cuts in Palestine or the crisis in Pakistan, the poppy harvest in Afghanistan, nuclear power in Iran, Iraqi factions and back again to Annapolis.

But as soon as Julia our teacher puts on the music, we are transported there, to what is known as the cradle of civilisation - the valley of the Euphrates or the banks of the upper Nile. For this is our weekly belly dancing class and for one short hour we bask in an oasis of female power.

They say that the art of raqs sharqi comes from the worship of Isis - the magical goddess of ancient Egypt whose healing ensures everlasting life. As one famous modern day practitioner Jasmin explains: “Isis is the universal mother who guides women in childbirth and comforts them in bereavement, a reminder to women of their connection to the all-goddess and to each other.”

Another story is that learning the technique of undulating the belly was a preparation for natural childbirth. And then there is the hafla or gathering of different dance groups, to perform for each other - not as a competition but in enjoyment of female beauty and self-expression. Along with massage, foot-baths, sweetmeats… It may be a throwback to the harem or have since degenerated into exotic dancing. But it originates in the time when women as priestesses were free to hold their own celebrations and had control over their own mysteries.

That was before goddess worship was desecrated by the priests of patriarchal religion and the practitioners of manmade medicine, one by one seeking to possess the powers of woman which will always be denied to men: conception in the womb, gestation, parturition and lactation. At the same time they try their best to emphasise the redemptive power of the Madonna, the virgin mother (as Marina Warner tells the story) in some warped logic that somehow, by denying woman’s sexuality, men can redeem their own sins.

In the name of god

Last month it seemed that absolutely everyone was an expert on abortion and human rights. Many missed the point that Polly Toynbee raised but did not unpack: the debate is still about the control of women and their fertility. Because men don’t have that life force, they resort to the opposite: oppression, violence, rape and war. And this is always played out across the female body. Danish artist Jens Galschiot launched his sculpture of a pregnant crucified teenager last December as “an outcry against the crusade against contraception and sexual education orchestrated by Christian fundamentalists with President Bush and the Pope in the lead”.

Fortunately not all men are moralists of the abstract, hypocrites, control freaks or fundamentalists looking “to compete with you / Beat or cheat or mistreat you / Simplify you, classify you / Deny, defy or crucify you” (Bob Dylan).

David Grieg recently wrote about the need for men to get in touch with their feminine side with reference to his updated production of Euripides’ play The Bacchae:

“For me, these concerns remain as relevant as they were 2000 years ago. There are still men who would control women in order to boost their shaky sense of self. There are still men who are lost because they refuse to lose themselves in the dance. And so we still live with the psychotic and uncontrolled violence that will appear whenever a repressed Dionysian force reasserts itself – as it always will.”





World peace and thin thighs

Sometimes I have to wait and wait until the right metaphor comes along. Y’alaouni! As we practice our moves, it all makes sense. After all, I never thought I’d get thin thighs again: world peace cannot be far behind. It may sound frivolous but I’m seriously trying to find a radical alternative to the same old tired performances.

In fact, another definition of hafla is a peace festival, which the eponymous London-based group is planning for 2008: I don’t mind that somebody got the idea before me, as it reinforces my position.

“The word 'HAFLA' is common to both Arabic and Hebrew meaning 'celebration' or 'party', and it has a particular connotation as being the third stage of the peace process that comes after the stages of truce and reconciliation. We bring together Israelis and Palestinians, Muslims, Arabs and Jews and all people who are committed to creating peace in this part of the world. As a group HAFLA asks you to imagine such a celebration.”

So back to Annapolis: boys, please clear the stage, your second-rate snake-charming act is over. And let’s axe the conjuror’s patter. Bring on the dancing girls!

Afterword

HAFLA is also a make of grenade launcher. Go figure.

Read more

The Rise and Rise of the Queen of Heaven

Gender and Trade or Call your bluff

“Critics of the EU’s trade agreements are gambling with livelihoods in the developing world.”

This claim was made last week by Peter Mandelson (EU trade commissioner) and Louis Michel (EU development commissioner) in The Guardian with reference to the Economic Partnership Agreements (EPAs) now under discussion in Brussels. Furthermore, the critics “undermine those in Africa and other ACP countries who are seeking to work constructively for economic reform and a new trade and development relationship with Europe.”

But who are these critics? Clearly not willing to be taken in by a little masculine rhetoric, many of them are representatives of regional and international women’s advocacy groups. They have brought out their own analyses on the likely impact of EPAs, which they believe could blight the future of yet another generation, pushing the dispossessed further to the periphery (Lebohang Pheko’s voice)

Research carried out for the Central American Women’s Network

on the recently launched EU-CA negotiations predicts that women’s working conditions in the ‘free-trade zones’ will get worse, women farmer small-holders will be harder hit by competition and in general “women are likely to be further marginalized, uninformed about their rights and less able to organize to defend them”. Women in Costa Rica are already struggling against the US imposed Central America Trade Agreements (CAFTA).

The International Gender and Trade Network have also published a paper discussing the policy linkage between aid and trade under the Doha Development Agenda. This puts trade at the center of growth promotion and poverty reduction strategies at the national, regional and multilateral level. “This political shift affects the way development policies and technical cooperation (including gender-related activities) are to be designed and implemented in the future and will not go without implications for funding provided for other sectors.”

The paper argues that Aid for Trade should go beyond the general policy declarations related to ‘gender-sensitivity’ and ‘sustainable development’. “It should be part of a specific global plan aimed at improving female employment, ensuring higher employment standards and more stable and sustainable income.”

At the World Social Forum in Nairobi at the beginning of the year, EPAs were top of the agenda, seen as a mechanism for compromising national and regional autonomy (and more: an end to sovereignty in Africa) The organisers of the discussion theme on ‘women farmers cultivating local markets and defending food sovereignty’ talked to me about the importance of the united south-south struggle for fair trade. “Asian women are looking to the African social movements to win over EPAs this year - because we know that Europe will soon be coming after South Asia.”

Sure enough, bilateral EU-India free-trade negotiations are now underway. And the Brussels-based organisation Women in Development Europe have a new report out looking at the implications of EU-India trade for social development and gender equality . The paper questions the main interests behind these free trade agreements on both sides - looking at who is actually going to benefit. It points out that, while Indian economic growth rates now rank second in the world behind China, UNDP ranked India's human development at 126 (out of 177) and gender-related development at 96. One quarter of the population of India lives below the poverty line and female foeticide is systematic.

Since bilateral trade negotiations are held in great secrecy, the paper aims “to provide civil society actors in the EU and India with background information and to build their capacity to engage critically in policy-making on trade and development and in trans-regional networking.” Sounds reasonable in a global democracy?

Speaking out

While I’m on the subject, here’s a plug for another international publication: Unpacking globalisation: markets, gender, work. Edited by Linda E. Lucas this reprints papers from the Women’s Worlds Congress (Kampala, 2002) providing a range of case studies on and by women workers from Mexico through Tanzania to India to exemplify what Saskia Sassen calls the feminisation of survival.

If anyone has real authority to speak about the impact of the current trade system on livelihoods in the south, it has to be the women who live there. And there is plenty of research from women north and south to back them up. In fact, you could say that women have a vested interest in becoming experts on globalisation since they bear the brunt of its effects. And yet it’s still so difficult to be taken seriously.

In December last year Lebohang Pheko took part in a round table on EPAs organised by the European Commission in Brussels where she was due to present a paper giving the gender perspective. What was the response of the EU? She told me:

‘Oh, they said, “let’s stay with the real discussion and look at the gender aspect at the end.” It’s the usual response. But we need to be at the centre of discussions. It’s a question of social inclusion - otherwise, women, men, children, all those who are marginalized, are just taken out of the game. There’s got to be a humanity to these trade agreements.’

As I’ve written before,

it’s easy for western politicians to gamble when someone else is paying for their habit. But if this is a game of poker, the cards are stacked in Europe’s favour. Not a gamble at all then, just a con trick.

Read more

Justice, not globalisation: Lebohang Pheko’s voice

A-Genda. Gender and Trade in Central America. October 2007


The Doha Development Agenda and Aid for Trade: Finding The Policy Link


Economic growth without social justice: EU–India trade negotiations andtheir implications for social development and gender justice

Christian Aid’s campaign for trade justice

Unpacking globalisation: markets, gender, work