Amid strengthened discourses about the processes of political decolonisation, the term “decolonial feminism” can be heard more often. However, feminism per se in Central Asia is still the subject of bitter debates: on the one hand, it is considered as the liberation of women from patriarchate, on the other hand, it is criticised over intervention into the national culture and traditional values.
What is a decolonial feminism? Why talk about it? Is it true that feminism is the western propaganda? These and other questions were discussed between CABAR.asia and co-founder of the Kazakhstan feminist initiative “Feminita”, doctor of social sciences Zhanar Sekerbaeva.
Why speak about gender rights in the process of decolonisation?
If speaking about Central Asia in general, we are the countries that were colonised by the Russian empire. And women are known to have unequal status almost in all life spheres in the Russian empire.
Therefore, not speaking about gender rights during decolonisation means to me to keep staying in the condition of coloniality, not responding to threats emerging, and generally being in the state of lethargy, when it is very difficult to wake up and break away. It is important to speak on the rights because it unleashes thinking, language, knowledge and construction of reality we live in now.
Is it true that women had all rights in the USSR or is it the myth?
The USSR brought us several social aspects, which I, being the feminist, struggle for – free education, free medicine and social benefits (maternity leave, childcare allowance, etc.). The equality between men and women was set forth in the Soviet Constitution, yet it all was purely nominal. Yes, it was declared, it was documented, it was voiced. But did it work? No, it did not!
How to speak about women’s rights in Central Asian states, where the word “feminism” is taken negatively?
There is the only answer here: to keep speaking about feminism despite resistance. Who does not acknowledge feminism? Those are mainly traditionalist people who repeat colonial practices, which are against respect for human rights, against sex education, against countering domestic violence. Such people allegedly try to return the national spirit, morality and ethics and simply do not understand what lies behind the word “feminism.” And I think we need to use this word because thus we attribute the value to it and fill it with diverse and rich denotations.
Feminism must not suit everyone, it is about resistance, fight, anger, despair, solidarity and sisterhood.
How should we get rid of the stereotype that feminism is the western propaganda?
I advise to people who think so to read archival materials. Let me explain by the example of Kazakhstan. There is the first female journalist and enlightener in the history of the country, Nazipa Kulzhanova. She lived from 1887 to 1934.
Nazipa believed that women needed education and promoted women’s movement in the society and politics. It was she who promoted it, not some German, American or Brusselian female activist.
Then, who tried to cancel kalym (bride price – author’s note) and levirate marriage (the ancient tradition of the Kazakhs, when the widowed wife marries one of her husband’s brothers – author’s note)? It was not our American sisters, it was our Kazakh women, including Alma Orazbaeva (the founder of the women’s movement, life years 1898-1948 – author’s note).
Then again, no western woman cared about what happened in our ranges. It was our Kazakh women who cared. So, there were such moments in the history of Kazakhstan, so we need to study archives, go through them, show them and incorporate their names, which were forgotten or were not studied until now, into the public history.
What is the difference between the decolonial feminism and other types, e.g., the intersectional feminism?
The theory of intersectional feminism suggests that a person can be discriminated for several criteria simultaneously. That is, on the grounds of sex, gender identity, disability, etc. Therefore, it is impossible to reach equality if we only stand for women’s rights. We need to fight other manifestations – homophobia, stigma, economic discrimination.
And decolonial feminism is about locality, significance of local practices, voices of people who do not have such privileges as education or apartment in the city. Language, thesaurus development, narrative, creation of meaning play important role here.
Is it true that those kinds of feminism that are available today look at women’s right through the prism of western theories?
No, every country of Central Asia and its female activists determine themselves what they can adapt, and what to create from western practices. It is like a ‘kurak korpe’, we sew our own patchwork quilt.
At what stage is the decolonial feminism in Central Asian states?
I believe that we, activists, are now at the forefront of civic activism. We are virtually the first who take the hits, which are then faced by the civic activism. Therefore, we reflect upon new difficulties, try to find solutions, start public discussions. We feel all challenges that arise in the field literally once they appear.
In fact, this is the unique experience, but it is sad that it is accompanied by physical abuse and few people want to listen to us. I also can tell that we are at the initial stage of decolonial feminism because we just recently started to realise it and speak about it at our local events.
Which local context should be taken into account when speaking about women’s rights in Central Asia in terms of decolonisation?
Here we should focus not only on women in cities. We should also remember about the regions, where women, female activists, students, human rights defenders, mothers live.
For example, there are women in the regions of Kazakhstan, who also want to join us, share our practices and knowledge that we give and learn from our colleagues. But not everyone can afford it. So, we have decided to visit them and hold meetings at their place. At all of our trainings, feminist camps, projects we give preference to girls from regions.
Does the decolonial approach take into account religious women of Central Asia?
It does. Based on my practice, religious women take part in our events and they do not feel any discomfort there. Vice versa, it’s interesting to listen to their experience, their views in this regard.
Decolonial feminism is not about rejection of religious beliefs, not about confusion whether to believe or not believe anything. It is about taking into account all differences and possibilities so that all women’s voices, including religious, could be heard. No one dictates needs and challenges that we face to anyone. Each of us has the opportunity to speak out, tell, take initiative in the way every girl sees it based on her own experience.
What are main items on the agenda of decolonial feminism in the Central Asian states today?
I think one of the main items must be the return to the language and its development.
Another level must be more serious – like the answer to the question: why we cannot decolonise yet. What hinders us? Why we cannot speak out on the themes that cause pain? And it’s high time that we need to find out our attitude towards our geopolitical partners, our attitude towards Russia now. And our starting point would be unclear until we find them out.
How to conduct public discourse on women’s rights and equality in terms of decolonisation in a correct and ethical way?
By giving voice to those in regions. To hold discussions in local languages. To get rid of such concepts as “centre” and “province”. To learn from our sisters in the regions.